THE  HEART  OF 
THE  OLD  TESTAMENT 

JOHN  R.  SAMPEY,  d.d.,  ll.d.. 


THE  HEART  OF 
THE  OLD  TESTAMENT 

A  Manual  for  Christian  Students 


BY 

JOHN  R.  SAMPEY,  d.d.,  ll.d. 

Professor  of   Old  Testament   Interpretation    in   the 

Southern  Baptist  Theological  Seminary 

Louisville,  Kentucky 

Author   of   "Syllabus   for    Old    Testa?nent   Study,"    "The 

International  Lesson  System,"  "The  Ethical  Teaching 

of  Jesus"  etc. 


NEW  xQP    YORK 
GEORGE  H.  DORAN  COMPANY 


COPYRIGHT,    1922, 

BY  SUNDAY  SCHOOL  BOARD 

OF  THE  SOUTHERN  BAPTIST  CONVENTION 


Second  Edition,  Revised 
and  Enlarged 


COPYRIGHT,    1909,    BY   SUNDAY   SCHOOL   BOARD    OF  THE 
SOUTHERN    BAPTIST    CONVENTION 


THE  HEART  OF  THE  OLD  TESTAMENT.       II 
PRINTED   IN  THE   UNITED    STATES   OF   AMERICA 


TO  THE  MEMORY  OF 

BASIL  MANLY,  Jr. 

MY  HONORED  PRECEPTOR  AND  FRIEND 


PREFACE 

"Where  can  I  find  an  Old  Testament  manual  written 
by  a  modern  scholar  who  believes  thoroughly  in  the 
supernatural  in  both  Testaments  ?"  You  hold  the  answer 
in  your  hands.  It  is  not  an  Old  Testament  History, 
though  it  follows  the  thread  of  the  story  from  beginning 
to  end;  it  is  not  a  book  on  Old  Testament  Literature, 
though  it  opens  up  the  poetical  and  prophetical  books  to 
the  student;  it  is  not  a  treatise  on  Old  Testament  The- 
ology, though  it  calls  attention  to  the  rise  and  develop- 
ment of  the  great  doctrines  of  the  Hebrew  Scriptures. 
The  author  has  not  limited  himself  to  biography  and  his- 
tory, nor  to  literary  analysis  and  appreciation,  nor  to  the 
growth  of  Bible  doctrines ;  but  he  has  freely  drawn  from 
these  and  other  departments  of  Old  Testament  study 
whatever  seemed  of  most  value  to  young  people  in  Chris- 
tian homes  and  schools  in  the  twentieth  century.  His  aim 
is  to  call  attention  to  what  is  most  worth  while. 

It  may  seem  impossible  to  make  a  book  that  will  be 
suitable  for  popular  Bible  study,  and  at  the  same  time  be 
adapted  to  use  in  high  schools,  colleges,  and  seminaries; 
but  the  attempt  is  here  made.  It  is  hoped  that  the  book 
is  not  too  difficult  for  the  average  reader,  nor  too  elemen- 
tary for  students  in  schools  and  colleges. 

The  gist  of  the  Old  Testament  revelation  is  here  put 
before  the  student  in  thirteen  chapters.  A  closing  chapter 
presents  a  bird's-eye  view  of  the  Bible  as  a  whole.  A 
chart  is  appended  in  which  an  effort  is  made  to  suggest 
reasonable  dates  for  the  books  of  the  Bible. 

The  wise  teacher  will  take  several  recitations  for  some 
of  the  chapters.    He  will  try  to  persuade  the  pupil  to  read 

vii 


viii  PREFACE 

the  Bible  references  in  full,  that  he  may  get  his  own  first- 
hand impressions  of  the  meaning  of  God's  Word.  If  this 
Manual  creates  a  thirst  for  richer  knowledge  of  the  Old 
Testament,  and  starts  the  reader  aright  as  he  opens  the 
Bible,  the  author's  aim  will  have  been  attained. 

The  favor  with  which  the  first  edition  was  received 
leads  the  author  to  hope  for  continued  usefulness  for  this 
new  and  revised  edition.  More  than  seventeen  thousand 
copies  of  the  first  edition  were  sold.  The  Heart  of  the 
Old  Testament  has  also  been  translated  into  Portuguese 
and  into  Chinese. 


INTRODUCTORY 

The  Old  Testament  is  part  of  a  progressive  revela- 
tion. God  spoke  in  ancient  times  to  the  fathers  through 
the  prophets  in  many  pieces  and  in  many  styles ;  in  the 
fullness  of  time  He  spoke  to  us  through  His  Son  (Heb. 
1:1,  2).  The  revelation  of  grace  and  redemption,  be- 
gun in  the  earliest  history  of  mankind,  and  continued 
through  the  patriarchs  and  the  prophets,  was  completed 
in  Christ  Jesus  and  the  Apostles. 

The  Bible  is  a  unity ;  for  in  all  its  parts  it  is  a  history 
of  redemption.  That  redemption  was  achieved  by  Jesus 
Christ,  the  central  character  of  the  Bible,  for  whom  the 
Old  Testament  prepared  the  way.  To  Him  all  the 
prophets  bore  witness.  Well  do  Christians  retain  the 
Old  Testament  in  their  Bibles ;  for  the  earlier  stages  of 
the  redemptive  process  are  therein  described.  The  germs 
of  all  the  great  Christian  doctrines  are  found  in  the  He- 
brew Scriptures.  They  are  still  "profitable  for  teaching, 
for  reproof,  for  correction,  for  instruction  which  is  in 
righteousness :  that  the  man  of  God  may  be  complete, 
furnished  completely  unto  every  good  work"  (2  Tim. 
3:  16,  17).  These  sacred  writings  are  still  able  to  make 
one  wise  unto  salvation,  through  faith  which  is  in  Christ 
Jesus   (2  Tim.  3:  15). 

What  folly  to  ignore  writings  of  such  mighty  power! 
But  there  is  a  folly  possibly  greater  even  than  neglect 
of  these  books:  some  Christian  scholars  interpret  the  Old 
Testament  in  the  spirit  of  the  unbelieving  Jews,  studi- 
ously explaining  away  all  the  types  and  prophecies  that 
point  forward  to  our  Lord  Jesus  Christ.  Let  it  be  our 
aim  in  these  studies  to  focus  our  attention  on  those  facts 


x;  INTRODUCTORY 

and  doctrines  in  the  Old  Testament  that  most  concern 
us  as  Christian  students.  While  all  parts  of  the  sacred 
writings  are  worthy  of  careful  and  frequent  reading,  some 
sections  have  a  richer  message  for  the  modern  Christian 
than  others.  It  is  our  hope  that  these  studies  will  give 
us  many  glimpses  into  the  heart  of  the  Old  Testament, 
to  the  end  that  we  may  thereby  get  a  more  glorious  vision 
of  the  heart  of  God. 


CONTENTS 


Preface          

vii 

Introductory 

ix 

CHAPTER 

I 

The  Beginnings 

15 

II 

The  Patriarchal  Period     . 

28 

III 

Job,  the  Sorely  Tried  Saint     . 

42 

IV 

The  Era  of  Moses  and  Joshua  . 

56 

V 

The  Law  of  Moses        .... 

77 

VI 

The  Period  of  the  Judges  . 

89 

VII 

David  and  the  Psalms 

105 

VIII 

Solomon  and  the  Proverbs 

126 

IX 

The  Early  Kings  and  Prophets 

.     137 

X 

The  Golden  Age  of  Prophecy  . 

159 

XI 

Drifting  Toward  Captivity 

176 

XII 

The  Exile 

.     191 

XIII 

The  Restoration 

.     202 

XIV 

A  Bird's-eye  View  of  the  Bible 

.     213 

A  Chart  of  the  BibLE                         .     2\ 

26-227 

THE  HEART  OF 
THE  OLD  TESTAMENT 


CONCERNING  THE  SCRIPTURES 

1.    Their  Origin  as  Viewed  by  Peter 

We  have  the  word  of  prophecy  made  more  sure; 
whereunto  ye  do  well  that  ye  take  heed,  as  unto  a  lamp 
shining  in  a  dark  place,  until  the  day  dawn,  and  the  day- 
star  arise  in  your  hearts;  knowing  this  first,  that  no 
prophecy  of  scripture  is  of  private  interpretation. 

For  no  prophecy  ever  came  by  the  will  of  man :  but 
men  spake  from  God,  being  moved  by  the  Holy  Spirit. 

2.    Their  Character  and  Value  as  Viewed  by  Paul 

Abide  thou  in  the  things  which  thou  hast  learned  and 
hast  been  assured  of,  knowing  of  whom  thou  hast  learned 
them ;  and  that  from  a  babe  thou  hast  known  the  sacred 
writings  which  are  able  to  make  thee  wise  unto  salvation 
through  faith  which  is  in  Christ  Jesus. 

Every  Scripture  inspired  of  God  is  also  profitable  for 
teaching,  for  reproof,  for  correction,  for  instruction 
which  is  in  righteousness;  that  the  man  of  God  may  be 
complete,  furnished  completely  unto  every  good  work. 


THE  HEART  OF 
THE  OLD  TESTAMENT 

Chapter  I 

THE  BEGINNINGS 

1.     GOD  THE  CREATOR 

THE  first  verse  of  Genesis  lies  at  the  foundation  of 
all  the  theology  of  the  Bible.  Dr.  James  P.  Boyce 
had  a  great  sermon  on  the  first  part  of  the  verse — "In 
the  beginning  God."  Back  of  all  things,  before  all  things, 
above  all  things  stands  God  the  great  First  Cause,  the 
Creator. 

A  hearty  acceptance  of  the  fact  that  God  actually 
created  the  heavens  and  the  earth  without  the  use  of  pre- 
existing materials,  would  lift  one  above  the  malaria  of 
most  modern  heresies.  He  who  begins  the  study  of 
religion  with  this  simple  truth  lays  a  solid  foundation 
for  all  his  future  thinking.  Murphy  does  not  overstate 
the  significance  of  these  opening  words  of  the  Bible 
when  he  remarks:  "This  first  verse  denies  atheism;  for 
it  assumes  the  being  of  God.  It  denies  polytheism,  and, 
among  its  various  forms,  the  doctrine  of  two  eternal 
principles,  the  one  good  and  the  other  evil;  for  it  con- 
fesses the  one  Eternal  Creator.  It  denies  materialism; 
for  it  asserts  the  creation  of  matter.  It  denies  panthe- 
ism;  for  it  assumes  the  existence  of  God  before  all 
things,  and  apart  from  them.  It  denies  fatalism,  for  it 
involves  the  freedom  of  the  Eternal  Being."     Hold  fast 

15 


16      THE  HEART  OF  THE  OLD  TESTAMENT 

always  to  the  fundamental  fact  that  the  universe  came 
into  existence  through  the  creative  action  of  God.  Mat- 
ter is  not  eternal ;  God  alone  is  from  everlasting  to  ever- 
lasting. God  is  not  confined  within  the  universe;  He  is 
over  all  as  well  as  in  all.  Much  of  the  false  philosophy 
of  our  time  would  fade  away,  if  this  truth  were  univer- 
sally accepted. 

2.     THE  ORDER  OF   CREATION 

The  universe  was  not  complete  and  perfect  in  all  its 
parts,  when  God  first  created  it.  We  are  expressly  told 
that  the  earth,  the  planet  in  which  our  chief  interest  lies, 
was  a  desolation  and  a  waste.  But  for  the  brooding  of 
the  Spirit  of  God  over  the  waters,  the  earth  might  have 
remained  waste  and  void  (Gen.  1:2).  The  creative  activ- 
ity of  God  continued.  He  spoke  and  light  came  into 
existence.  Step  by  step  He  prepared  the  world  for  the 
coming  of  man. 

It  is  interesting  to  note  the  general  correspondence 
between  Genesis  and  modern  science  in  the  order  of  crea- 
tion. In  both  accounts  there  is  progress  from  the  lower 
forms  of  life  to  the  higher,  the  series  reaching  its  climax 
in  the  appearance  of  man  on  the  earth.  Those  who  are 
disturbed  by  minor  discrepancies  between  the  theories 
of  scientists  and  the  statements  in  Genesis  should  not 
overlook  the  fact  that  the  author  of  Genesis  did  not  seek 
after  scientific  precision.  He  uses  the  language  of  ap- 
pearance and  of  every-day  life.  Had  he  used  scientific 
terminology,  the  religious  purpose  of  the  narrative  might 
have  been  obscured.  Let  the  astronomer  and  the  geolo- 
gist and  the  biologist  pursue  their  researches  with  perfect 
freedom.  We  must  not  forget  the  wise  saying  of  Car- 
dinal Baronius:  "The  intention  of  Holy  Scripture  is  to 
teach  us  how  to  go  to  heaven,  and  not  how  the  heavens 
go." 

Many  of  the  best  modern  scientists  have  marveled  at 


THE  BEGINNINGS  17 

the  wonderful  insight  of  the  author  of  Genesis.  Noth- 
ing short  of  supernatural  guidance  will  account  for  the 
width  and  the  accuracy  of  his  knowledge  in  that  early  time. 
And  yet  we  must  not  make  the  mistake  of  assuming 
that  the  first  chapter  of  Genesis  is  a  scientific  treatise. 
It  is  rather  a  great  religious  poem  celebrating  the  glory 
of  God  as  the  Creator  of  all  things.  We  should  study 
Genesis  as  a  religious  book,  if  we  would  get  the  knowledge 
and  uplift  it  was  intended  to  impart. 

Many  Christian  students  now  recognize  the  six  days 
of  creative  activity  as  standing  for  periods  of  indefinite 
length.  The  universe  is  possibly  millions  of  years  old. 
The  earth,  on  which  we  live,  is  probably  much  older 
than  we  ever  imagined  it  wras  in  our  childhood.  God 
takes  time  to  accomplish  His  work.  One  day  is  with 
the  Lord  as  a  thousand  years  and  a  thousand  years  as 
one  day.  God  is  not  in  a  hurry.  Just  as  the  seventh 
day  of  rest  from  creation  seems,  according  to  Genesis, 
to  stretch  all  the  way  from  the  creation  of  man  to  the 
present  time,  so  the  preceding  days  of  creative  activity 
were  almost  certainly  long  periods.  In  the  language  of 
the  Bible  the  word  day  often  refers  to  a  period  of  in- 
definite length. 

3.     CREATION  OF  MAN 

Finally,  after  long  preparation,  the  earth  was  ready  to 
receive  its  chief  tenant.  "And  God  said,  Let  us  make 
man  in  our  image,  after  our  likeness :  and  let  them  have 
dominion  over  the  fish  of  the  sea,  and  over  the  fowl  of 
the  air,  and  over  the  cattle,  and  over  all  the  earth,  and 
over  every  creeping  thing  that  creepeth  upon  the  earth" 
(Gen.  1:26).  Why  does  God  use  the  plural,  saying, 
"Let  us  make  man  in  our  image?"  WTith  whom  is  he 
taking  counsel?  Of  the  many  answers  to  this  question 
we  name  only  three:  (1)  Delitzsch  thinks  the  words  are 
addressed  to  the  angels,  as  belonging  to  a  higher  order 


18      THE  HEART  OF  THE  OLD  TESTAMENT 

of  spiritual  beings.  (2)  Others  suggest  that  God  is 
speaking  to  Himself,  using  the  royal  style  of  earthly 
princes.  (3)  Still  others  think  that  there  is  a  suggestion 
of  a  plurality  of  persons  in  the  Godhead,  a  foreshadow- 
ing of  the  doctrine  of  the  Trinity,  which  was  afterward 
to  be  more  fully  revealed.  The  last  view  is  to  be  pre- 
ferred. Verse  27  tells  us  that  God  created  man  in  His 
own  image. 

What  is  meant  by  the  image  and  the  likeness  of  God? 
Dr.  Welton,  in  his  Commentary  on  Genesis,  well  says: 
"The  image  of  God  in  which  man  was  created  did  not 
consist  in  his  erect  form  or  features,  nor  solely  in  his 
intellect,  nor  yet  in  his  immortality — for  he  has  not  like 
God  a  past  as  well  as  a  future  eternity  of  being;  but 
rather  in  the  moral  dispositions  of  his  soul,  in  those 
qualities  of  mind  and  heart  which  constitute  him  a  sub- 
ject of  God's  law,  capable  of  knowing  God  and  holding 
fellowship  with  him.  The  rational,  moral,  and  spiritual 
nature  of  man  are  all  included  in  the  image  of  God." 

When  God  created  man,  a  male  and  a  female  created 
He  them  (Gen.  1 :27).  In  the  general  account  of  crea- 
tion in  Genesis  1:1  to  2 : 3,  the  story  of  the  creation  of 
man  is  told  very  briefly;  in  the  supplementary  account 
in  Genesis  2 : 4-25,  the  story  is  related  with  many  sug- 
gestive details.  But  even  in  the  briefer  account  it  is 
made  plain  that  God  made  man  and  woman  and  united 
them  in  holy  wedlock.  Marriage,  with  the  birth  of  chil- 
dren, was  in  God's  plan  for  the  race  prior  to  the  tempta- 
tion and  the  fall.  Marriage  and  the  growth  of  the 
family  through  the  birth  of  children  are  relics  of  man's 
original  inheritance,  when  he  enjoyed  unbroken  fellow- 
ship with  God  (Gen.  1 :28). 

4.     THE  SABBATH 

At  length  God  rested  from  His  creative  activity.  He 
was  not  wearied;  but  He  could  now  contemplate  with 


THE  BEGINNINGS  19 

satisfaction  a  completed  universe.  His  work  of  pre- 
serving and  renewing  the  world  goes  on  still. 

God  gave  the  sabbath  to  man  as  a  great  blessing. 
"The  sabbath  was  made  for  man,"  as  a  reminder  of  his 
kinship  to  God.  Six  days  man  is  to  labor  and  do  all 
his  work,  and  on  the  seventh,  like  God  at  the  close  of 
creation,  he  is  to  cease  from  his  regular  work  (Gen.  2: 
1-3).  The  sabbath  is  the  best  day  of  all  the  week,  when 
spent  in  rest  from  toil  and  in  deeds  of  charity  and  mercy. 
Dr.  Welton  puts  the  matter  properly  when  he  says :  "As 
God  rested  on  the  seventh  day  from  his  work  of  creat- 
ing, while  yet  he  continued  and  continues  to  work  in 
the  kingdom  of  his  providence  and  grace,  so  man,  in  imi- 
tation of  his  example,  must  abstain  on  that  day  from  his 
secular  occupations,  and  concern  himself  with  sacred 
and  eternal  things." 

The  Old  Testament  in  many  places  puts  great  honor 
upon  the  sabbath,  and  pronounces  blessings  upon  those 
who  observe  it  properly  (Ex.  20:  8-11 ;  Isaiah  58:  13,  14:. 
Jeremiah  17:19-27).  As  Christians,  we  are  not  under 
the  strict  ceremonial  laws  of  the  Mosaic  system  as  to 
the  sabbath.  Our  Lord,  while  observing  the  sabbath  as 
God  originally  meant  it  to  be  observed  by  His  chosen 
nation,  refused  to  be  bound  by  the  burdensome  traditions 
of  the  scribes  and  Pharisees.  And  Paul  proclaims  the 
freedom  of  believers  from  the  burdensome  requirements 
of  the  ceremonial  law  (Rom.  14:5,  6;  Gal.  4:8-11;  Col. 
2:16,  17).  In  the  Lord's  Day  we  have  the  best  ele- 
ments of  the  Jewish  sabbath,  with  none  of  its  onerous 
restrictions. 

5.     THE    FIRST    HOME 

Genesis  2:4-25  gives  a  charming  account  of  man's 
first  home.  There  has  been  much  speculation  as  to  the 
site  of  Eden.  The  most  probable  location  is  in  lower 
Babylonia  near  the  head  of  the  Persian  Gulf.     Jehovah 


20      THE  HEART  OF  THE  OLD  TESTAMENT 

God  prepared  a  delightful  home  for  Adam,  and  placed 
him  in  the  midst  of  a  beautiful  garden  rich  in  earth's 
choicest  fruits.  He  gave  him  blessed  employment,  free 
from  anxiety  and  toil,  in  caring  for  the  garden. 

At  first  man  was  alone,  having  no  human  associate 
and  helper.  Birds  and  beasts  and  all  the  living  creatures 
of  earth  could  not  bring  him  satisfaction.  God  is  pic- 
tured as  noting  man's  incompleteness  and  lack  of  perfect 
happiness  apart  from  woman.  Now  follows  the  charm- 
ing story  of  the  forming  of  woman  from  the  side  of 
man.  Call  it  an  allegory  or  parable,  if  you  will,  but  do 
not  fail  to  get  the  great  lessons  God  would  teach  by  this 
story.  Observe,  as  a  hint  of  the  proper  relation  between 
husband  and  wife,  that  she  was  "not  made  out  of  his 
head  to  rule  over  him ;  nor  out  of  his  feet  to  be  trampled 
on  by  him;  but  out  of  his  side,  to  be  equal  with  him; 
under  his  arm  to  be  protected ;  and  near  his  heart  to  be 
beloved."  When  God  made  woman  He  made  her  to 
be  man's  helper  and  companion.  "I  will  make  him  a  help 
as  his  counterpart,"  said  God.  What  nobler  mission 
could  woman  desire  than  this  ?  Many  wives  and  mothers 
have  found  it  a  work  of  joy  to  be  helpers  and  com- 
panions to  their  husbands  and  sons. 

God's  thought  about  marriage  is  the  union  of  one  man 
and  one  woman  in  perpetual  wedlock.  He  makes  no  pro- 
vision for  polygamy  or  divorce  (Gen.  2:  18-24). 

6.     THE  TEMPTATION   AND  THE  FALL 

Adam  and  Eve  were  happy  and  innocent  at  first  in  the 
beautiful  home  provided  for  them  by  the  loving  God. 
They  had  useful  employment,  without  the  weariness  and 
pain  that  attend  upon  toil.  God  is  a  worker;  and  He 
gave  man  work  to  do  even  in  the  garden  of  Eden.  Ener- 
getic natures  look  forward  with  joy  to  active  service 
in  the  life  beyond.  The  servants  of  the  King  will  ever 
serve  Him. 


THE  BEGINNINGS  21 

We  now  approach  a  great  mystery — the  entrance  of 
sin  into  man's  heart  and  life.  The  story  in  Genesis, 
intelligible  to  little  children  by  its  simplicity  and  natural- 
ness, has  kindled  the  admiration  of  many  of  the  pro- 
foundest  philosophers.  No  other  account  of  the  entrance 
of  sin  into  the  human  race  will  ever  displace  this  won- 
derful story ;  and  we  do  well  to  let  it  make  its  impress 
on  our  minds,  by  reading  it  over  and  over  again.  A 
score  of  questions  arise  that  we  may  not  be  able  to 
answer  to  our  own  satisfaction ;  but  we  shall  not  go 
astray  on  the  fundamentals,  if  we  let  the  author  of  Gen- 
esis be  our  guide. 

If  our  first  parents  were  to  be  confirmed  in  innocence 
and  goodness,  they  must  have  moral  education.  They 
must  be  left  free  to  choose  between  obedience  to  God's 
requirements  and  disobedience;  and  God's  requirements 
were  not  burdensome.  We  must  not  imagine  that  God 
wished  to  keep  them  in  ignorance  of  anything  good  and 
helpful.  From  the  experimental  knowledge  of  evil  God 
wished  to  restrain  them ;  and  such  a  limitation  was  thor- 
oughly reasonable  and  beneficent.  Experimental  knowl- 
edge of  evil  brought  with  it  an  evil  conscience,  and  so 
they  were  ashamed  in  the  presence  of  one  another  and 
frightened  at  the  approach  of  God.  Such  knowledge 
was  not  a  blessing,  but  a  curse. 

The  first  temptation  came  from  without.  The  tempter 
appeared  as  a  serpent,  insidious  and  artful.  He  raised 
the  question  whether  God  is  not  unkind  and  arbitrary 
in  withholding  from  His  creatures  the  right  to  use  the 
good  things  by  which  they  are  surrounded.  When  he 
succeeds  in  winning  a  hearing,  he  boldly  accuses  God  of 
falsehood,  and  intimates  that  God  is  jealous  of  His  crea- 
tures, lest  they  rise  to  His  own  plane  of  knowledge. 
The  tempter  thus  injects  a  terrible  doubt  into  the  mind 
of  Eve.  Who  ever  parleyed  with  the  tempter  and  came 
away  unsoiled  in  thought  ?  A  look  at  the  tree  of  the  knowl- 
edge of  good  and  evil,  instead  of  removing  doubt  as  to 


22      THE  HEART  OF  THE  OLD  TESTAMENT 

God's  reasonableness  and  goodness,  the  rather  confirms 
it;  and  Eve  deliberately  violates  the  command  of  God, 
and  induces  her  husband  to  partake  with  her.  Thus 
entered  sin  into  the  lives  of  the  first  human  beings.  A 
sad  day  for  earth  and  heaven!  Spiritual  death  is  now 
the  lot  of  man,  unless  God  can  find  a  way  out. 

God  visits  Adam  and  Eve  in  the  garden  in  the  cool  of 
the  day.  There  is  a  hint  here  of  the  fellowship  with 
God  which  our  first  parents  enjoyed  prior  to  their  sin. 
But  now  they  hide  in  confusion  and  shame  from  the 
presence  of  their  Creator  and  Friend.  Soon  the  whole 
story  is  told  Adam  tries  to  transfer  the  blame,  first  to 
Eve,  and  ultimately  to  God,  who  gave  her  as  his  com- 
panion. Eve  lays  the  blame  on  the  crafty  serpent 
that  deceived  her,  Judgment  is  first  pronounced  on  the 
serpent,  then  on  Eve,  and  finally  on  Adam.  The  physi- 
cal serpent,  as  the  tool  of  the  tempter,  is  doomed  to  a 
low  and  groveling  life ;  the  woman  must  suffer  and  serve ; 
and  the  man  must  toil  and  sweat.  The  guilty  pair  are 
expelled  from  the  garden  and  from  access  to  the  tree 
of  life.  Death  rules  over  them  as  the  penalty  of  trans- 
gression. 

One  ray  of  light  pierces  the  darkness  enveloping  guilty 
man.  Embedded  in  the  curse  on  the  tempter  is  a  promise 
of  victory  to  the  seed  of  the  woman  (Gen.  3:  15).  A 
terrible  conflict  is  to  be  waged  between  the  seed  of  the 
woman  and  the  serpent  and  his  progeny,  and  victory  over 
the  tempter  will  finally  be  won  by  the  seed  of  the  woman. 
This  promise  has  been  aptly  called  the  First  Gospel. 
It  inspired  hope  in  the  fainting  hearts  of  the  exiles  as 
they  went  forth  from  the  garden  of  Eden  to  face  the 
toils  and  sorrows  of  a  cruel  world. 


7.     GROWTH    OF    THE    HUMAN    RACE 

The  sacred  writer  follows  the  fortunes  of  our  first 
parents  as  the  Lord  gives  to  them  sons.     Eve  little  imag- 


THE  BEGINNINGS  23 

ined  that  the  son  whom  she  welcomed  as  a  gift  from 
Jehovah  would  one  day  make  his  hands  red  in  his  broth- 
er's blood. 

Why  did  Jehovah  accept  Abel's  offering  and  reject 
that  of  Cain?  Chiefly  because  Abel  offered  in  faith,  and 
Cain  offered  in  unbelief.  The  Lord  was  patient  toward 
Cain,  and  sought  to  turn  him  from  the  murderous  im- 
pulse in  his  heart.  Genesis  4 :  7  should  probably  be  ren- 
dered :  "If  thou  doest  well,  shall  there  not  be  a  lifting 
up  (of  thy  countenance)  ?  and  if  thou  doest  not  well, 
sin  is  crouching  (like  a  wild  beast)  at  the  door,  and 
unto  thee  is  its  desire;  but  thou  shouldest  rule  over  it." 
The  Lord  urges  Cain  to  conquer  the  wild  beast  of  hate 
before  it  springs  to  do  murder.  But  Cain  nursed  his 
hatred  until  the  opportunity  came  to  slay  his  brother  in 
secret.  Speedily  Jehovah  came  to  reckon  with  the  mur- 
derer. Cain's  angry  question,  "Am  I  my  brother's 
keeper?"  has  often  come  unbidden  to  selfish  human  lips 
down  the  centuries.  The  murderer  becomes  a  wanderer 
on  the  face  of  the  earth. 

From  the  wicked  line  of  Cain  there  came  wonderful 
discoveries  and  inventions.  One  of  his  descendants,  a 
polygamist,  celebrated  in  martial  song  his  prowess  in 
slaying  a  man  that  wounded  him.  Violence  began  to 
fill  the  earth. 

The  knowledge  of  God  was  kept  alive  in  the  family 
of  Seth.  We  are  told  that  in  the  days  of  Enosh 
men  began  to  call  upon  the  name  of  Jehovah  in  wor- 
ship. 

The  fifth  chapter  of  Genesis  has  been  called  by  a 
famous  preacher  the  History  of  Nobodyism.  The  author 
gives  a  catalogue  of  names  with  little  additional  informa- 
tion. When  we  remember,  however,  that  many  genera- 
tions may  be  omitted  in  the  summary,  it  is  a  distinction 
to  appear  in  that  roll  of  honor.  Just  as  Matthew  omits 
in  the  genealogy  of  our  Lord  the  names  of  Ahaziah, 
Joash,  and  Amaziah,  so  Moses  may  have  omitted  from 


24      THE  HEART  OF  THE  OLD  TESTAMENT 

this  genealogical  register  many  unimportant  names  (Matt. 

1:8>- 

One  verse  in  the  midst  of  this  long  catalogue  keeps  it 
from  being  dull  and  commonplace.  "And  Enoch  walked 
with  God:  and  he  was  not;  for  God  took  him"  (Gen.  5: 
24).  In  the  midst  of  wickedness  and  infidelity,  Enoch 
led  a  life  of  faith  and  piety ;  not  apart  from  his  fellows, 
but  as  the  head  of  a  household.  His  fellowship  with 
God  was  so  pleasing  to  the  Almighty  that  He  took  him 
away  from  the  sinful  world  to  be  with  Himself.  God 
translated  him,  that  he  should  not  see  death. 

The  longevity  of  man  in  the  beginning  was  far  greater 
than  it  has  ever  been  in  the  historic  period.  Perhaps 
man's  life  was  shortened  as  a  punishment  for  sin. 

8.     THE  FLOOD 

The  human  race,  as  it  multiplied  and  spread  abroad 
over  the  earth,  grew  in  violence  and  wickedness.  It 
seemed  that  it  was  almost  a  mistake  that  man  had  ever 
been  created.  The  inspired  writer  puts  the  case  strongly, 
representing  God  as  being  deeply  grieved  that  he  had 
made  man  (Gen.  6:6).  Of  course  the  language  is 
highly  figurative,  and  should  be  so  interpreted.  We 
should  neither  lower  the  conception  of  God  to  the  realm 
of  human  blunders  and  vain  regrets,  nor  empty  these 
figures  of  the  real  grief  of  God  over  the  spread  of  sin 
among  mankind. 

Jehovah  decided  to  destroy  the  sinful  race  by  the 
waters  of  a  flood.  Righteous  Noah  and  his  family  found 
grace  in  the  eyes  of  Jehovah.  He  would  make  a  new 
beginning  with  Noah. 

The  question  is  often  asked  whether  the  Flood  was 
strictly  universal,  or  whether  it  merely  covered  the  west- 
ern part  of  Asia.  The  main  purpose  of  the  Flood  was 
to  destroy  sinful  men.  Possibly  a  partial  deluge  was 
sufficient  to  accomplish  that  purpose.     Of  course  nothing 


THE  BEGINNINGS  M 

but  the  mighty  power  of  God  could  account  for  the 
Flood  described  in  Genesis.  All  who  reject  the  super- 
natural must  reject  the  Flood  as  a  historical  fact.  Our 
Lord  Jesus  refers  to  it  in  such  a  way  as  to  seem  to  teach 
that  it  was  a  historical  fact;  and  His  authority  is  suffi- 
cient for  all  who  believe  in  Him  as  the  Son  of  God.  He 
who  existed  before  Abraham,  He  who  was  in  the  midst 
of  the  heavenly  glory  before  the  foundation  of  the  world, 
surely  He  knows  the  story  of  the  Flood. 

After  the  terrible  deluge,  Noah  came  forth  and  offered 
sacrifices  to  Jehovah.  The  promise  was  made  that  never 
again  should  the  earth  be  destroyed  by  a  flood.  The 
sacredness  of  human  life  receives  a  new  emphasis  in  the 
covenant  with  Noah  (Gen.  9:5,  6).  The  rainbow  is 
invested  with  a  rich  significance  as  the  pledge  that  Jeho- 
vah will  no  more  destroy  the  earth  with  a  flood  (Gen.  9: 
8-17). 

The  Bible  does  not  show  partiality  to  the  pious,  but 
tells  the  truth  about  them.  Noah  drank  wine  until  he 
became  drunk.  The  conduct  of  his  younger  son  was 
disgraceful,  and  brought  upon  him  a  curse.  Shem  and 
Japheth  inherit  a  rich  blessing  as  the  reward  of  their 
filial  reverence    (Gen.   9:20-27). 

9.     FROM    NOAH    TO   ABRAHAM 

The  tenth  chapter  of  Genesis  contains  much  informa- 
tion concerning  the  tribes  and  peoples  adjacent  to  Israel. 
It  is  not  intended,  however,  to  be  a  history  of  the  world 
between  Noah  and  Abraham. 

The  eleventh  chapter  of  Genesis  tells  the  story  of  the 
tower  of  Babel,  and  traces  the  genealogy  of  Shem  down 
to  Abraham.  The  inspired  author  moves  on  rapidly 
until  he  comes  to  Abram. 


26      THE  HEART  OF  THE  OLD  TESTAMENT 

10.     FACTS   AND  DOCTRINES   OF   GREAT  VALUE   TO   THE 
CHRISTIAN 

What  facts  and  doctrines,  from  the  brief  account  of 
the  Beginnings  in  the  first  eleven  chapters  of  Genesis, 
have  been  taken  up  into  the  faith  and  life  of  Christians  ? 
It  may  be  instructive  to  name  some  of  the  most  im- 
portant. 

(1)  God  created  the  physical  universe.  The  heavens 
and  the  earth  came  into  existence  by  the  creative  activity 
of  God. 

(2)  All  life,  whether  plant  or  animal,  owes  its  exist- 
ence to  the  creative  power  of  God. 

(3)  Man  is  a  special  creation.  He  was  made  in  the 
likeness  of  God.  He  is  akin  to  the  lower  animals,  as 
possessing  a  body  like  theirs ;  he  is  akin  to  God,  as  pos- 
sessing a  moral  and  spiritual  nature  like  God's. 

(4)  Marriage  is  ordained  of  God.  He  created  woman 
as  man's  associate  and  helper.  Polygamy  and  divorce 
are  perversions  of  God's  thought. 

(5)  The  human  race  is  a  unity  sprung  from  one  pair. 
All  men  are  brothers. 

(6)  In  his  original  state,  man  was  innocent.  Through 
the  temptation  of  the  old  serpent,  Satan,  sin  entered  the 
heart  of  man,  and  the  image  of  God  in  man  was  almost 
destroyed.  Physical  and  spiritual  death  came  into  man- 
kind along  with  sin,  as  its  penalty. 

(7)  The  promise  of  Redemption  follows  closely  upon 
the  Fall.  Even  in  the  early  generations  there  was  for- 
giveness for  sinful  man.  Abel  was  accepted,  when  he 
offered  sacrifices  in  faith.  Enoch  walked  with  God  in 
delightful  fellowship.  The  promise  as  to  the  seed  of 
the  woman  attaches  itself  to  the  line  of  Shem.  His 
descendants  were  to  give  mankind  the  religion  of 
Jehovah. 

(8)  The  universe  is  under  moral  law.  Sin  leads  to 
punishment.     Justice  and  mercy  are  blended  in  the  divine 


THE  BEGINNINGS  27 

rule.  Sin  and  violence  grew  in  volume  and  power  until 
the  earth  had  to  be  cleansed  by  the  great  judgment  of 
the  Flood.  The  grace  of  God  shone  forth  in  the  preser- 
vation of  Noah  and  in  the  covenant  God  made  with  him 
after  the  Flood. 


Chapter  II 

THE  PATRIARCHAL  PERIOD 

11.     THE   WORLD   IN   ABRAHAM'S   DAY 

RECENT  research  makes  x^braham  a  comparatively 
modern  character.  He  was  brought  up  at  Ur,  an 
ancient  city  in  the  fertile  valley  of  the  lower  Euphrates 
near  the  head  of  the  Persian  Gulf,  about  2000  B.C. 
Babylonia  already  possessed  a  civilization  centuries  old. 
Ur  was  a  city  of  note,  a  center  of  the  worship  of  Sin, 
the  moon-god.  The  cities  of  Babylonia  contained  tem- 
ples dedicated  to  the  various  deities  of  the  country. 
Irrigating  canals  brought  water  into  all  parts  of  that 
fertile  plain.  The  sciences  and  the  arts  of  civilized  life 
were  well  advanced.  The  art  of  writing  had  long  been 
cultivated,  and  many  records  of  events  and  contracts 
long  prior  to  Abraham  have  been  brought  to  light  by  the 
spade  of  modern  explorers.  Two  thousand  years  before 
Abraham  there  were  kings  in  the  ancient  cities  of  the 
region  from  which  Abraham  came.  The  sun  and  the 
moon  and  the  stars  were  objects  of  worship  throughout 
Babylonia.  Polytheism,  or  the  worship  of  many  gods, 
prevailed  everywhere. 

Egypt  was  also  hoary  with  age.  The  great  pyramids 
had  been  standing  for  centuries  before  Abraham  visited 
the  Nile  valley.  Egyptian  civilization  had  already 
reached  its  zenith. 

Syria  and  Canaan  were  also  inhabited  long  before  the 
days  of  Abraham.  Haran,  the  city  at  which  he  sojourned 
for  a  while  on  the  way  from  Ur  to  Canaan,  was  also  a 
center  of  the  worship  of  the  moon-god. 

28 


THE  PATRIARCHAL  PERIOD  29 

The  coming  and  going  of  Abraham  perhaps  made  little 
impression  on  the  countries  he  visited.  He  came  and 
went  as  the  head  of  a  family  possessing  flocks  and  herds 
and  sojourning  in  tents.  He  was  regarded  as  a  sort  of 
Bedouin  chieftain  by  the  peoples  among  whom  he  so- 
journed. Men  little  dreamed  that  the  future  moral  and 
religious  progress  of  the  world  depended  in  great  meas- 
ure upon  the  life  and  work  of  this  dignified  chieftain. 


12.     THE    CALL   OF   ABRAM 

How  did  it  come  about  that  Abraham  should  mean  so 
much  to  the  religious  progress  of  mankind?  The  secret 
is  disclosed  in  Genesis  12:1-3:  "Now  Jehovah  said 
unto  Abram,  Get  thee  out  of  thy  country,  and  from  thy 
kindred,  and  from  thy  father's  house,  unto  the  land  that 
I  will  shew  thee :  and  I  will  make  of  thee  a  great  nation, 
and  I  will  bless  thee,  and  make  thy  name  great ;  and 
be  thou  a  blessing :  and  I  will  bless  them  that  bless  thee, 
and  him  that  curseth  thee  will  I  curse :  and  in  thee  shall 
all  the  families  of  the  earth  be  blessed."  The  electing 
love  of  Jehovah  calls  Abram  to  be  a  blessing  to  all  man- 
kind. Rich  promises  are  laid  as  a  foundation  on  which 
Abram  is  to  build  a  life  that  shall  be  a  blessing  to  all  the 
families  of  the  earth.  Was  there  ever  a  loftier  ideal 
held  before  the  mind  of  a  man?  And  right  nobly  did 
Abram  respond  to  the  divine  promises  and  command. 
He  followed  Jehovah,  as  He  led  him  far  from  his  home 
and  kindred  into  a  strange  land. 

Whenever  Abram's  heart  stood  in  special  need  of  re- 
assurance, Jehovah  graciously  renewed  His  promises. 
He  also  repeated  the  command  that  Abram  should  live 
on  the  highest  possible  moral  and  religious  plane.  Be- 
fore entering  into  the  covenant  of  circumcision,  Jehovah 
said  unto  Abram,  "I  am  God  Almighty;  walk  before  me, 
and    be    thou    perfect"    (Gen.    17:1).     Jehovah    urges 


SO      THE  HEART  OF  THE  OLD  TESTAMENT 

Abram  to  live  in  close  touch  with  Himself  and  thus  lead 
a  life  of  moral  perfection.     High  commands  these! 

13.     ABRAM  WORSHIPS  JEHOVAH 

When  Abram  arrived  at  Shechem,  in  the  center  of 
Canaan,  Jehovah  appeared  to  him  and  promised  that  He 
would  give  to  his  seed  this  land.  Abram  at  once  built 
an  altar  to  Jehovah  and  worshiped.  Wherever  the  patri- 
arch went  in  the  land  of  promise,  he  erected  an  altar  to 
Jehovah,  and  called  upon  His  name  in  public  worship. 
Heathen  altars  were  smoking  on  the  hills  about  him,  and 
the  immoral  and  cruel  rites  of  heathen  religion  were 
enacted  before  his  eyes.  Abram  gave  them  an  example 
of  spiritual  worship.  He  was  not  ashamed  of  the  sim- 
plicity of  the  worship  which  Jehovah  required.  He 
bowed  before  a  God  of  grace  and  love. 

During  the  sojourn  in  Egypt,  Abram  seems  to  have 
left  off  the  habit  of  public  worship.  This  may  help  to 
account  for  the  lower  moral  plane  on  which  his  life 
moved  at  that  crisis.  As  soon  as  he  was  expelled  from 
Egypt  he  returned  through  the  South  to  the  place  of  the 
altar  near  Bethel,  and  there  he  again  called  upon  the 
name  of  Jehovah.  The  patriarch  strengthened  himself 
for  his  high  calling  by  the  habitual  worship  of  the  living 
God. 

14.     ABRAM    NOT   PERFECT 

We  should  be  tempted,  like  some  modern  critics,  to 
think  the  picture  of  Abram  legendary  or  mythical,  if 
there  were  no  instances  of  moral  lapse  in  the  record  of 
his  life.  His  "white  lie"  concerning  his  beautiful  wife 
shows  him  as  our  brother  in  moral  weakness.  The 
patriarch  leaves  Egypt  in  disgrace,  after  suffering  rebuke 
at  the  hands  of  a  heathen  king. 

The  goodness  of  Jehovah  rescued  him  from  similar 


THE  PATRIARCHAL  PERIOD  31 

peril  a  second  time  at  a  later  period.  Some  critics  deem 
it  unlikely  that  Abram  would  have  repeated  his  blunder  in 
representing  that  Sarah  was  his  sister  rather  than  his 
wife;  but  sin  has  a  tendency  to  repeat  itself  in  every  life. 
Abram  was  not  sinless.  He  climbed  far  up  toward 
the  peak  of  moral  perfection ;  but  its  exalted  crest  ever 
beckoned  him  higher. 

Abram's  acquiescence  in  Sarah's  suggestion  that  her 
handmaid  take  the  place  of  the  wife  as  the  mother  of 
the  promised  heir,  seems  to  us  now  in  Christian  lands  a 
serious  moral  lapse ;  but  it  was  not  so  regarded  in 
Abram's  day;  and  he  must  be  judged  by  the  standards 
of  his  own  time.  We  must  rather  regard  it  as  a  test  of 
his  faith,  and  count  it  as  a  momentary  failure  of  the 
man  of  faith  to  leave  all  in  God's  hands. 

15.   abram's  generosity  and  nobility 

It  is  pleasant  to  turn  from  the  picture  of  Abram's 
disgrace  in  Egypt  to  the  scene  on  the  uplands  of  Canaan, 
when  he  generously  offered  to  his  nephew  half  of  the 
land  which  Jehovah  had  already  promised  as  his  own 
inheritance.  He  might  have  dismissed  Lot  in  anger,  re- 
minding him  that  his  prosperity  had  come  through  their 
association  together.  He  did  nothing  of  the  kind. 
Recognizing  Lot  as  his  near  kinsman,  he  urged  that  they 
part  in  love,  and  offered  Lot  the  choice  of  either  the 
northern  or  the  southern  half  of  the  land.  Lot  foolishly 
plunged  down  from  the  hills  into  the  wicked  district  of 
Sodom,  in  the  Jordan  valley.  Jehovah  graciously  renews 
to  His  generous  servant  the  promise  of  a  goodly  land  and 
a  numerous  posterity   (Gen.   13:14-18). 

16.   abram's  courage  and   unselftshness 

When  Lot  was  swept  away  by  the  four  kings  from  the 
East,  the  courage  and  resourcefulness  of  Abram  were 


32      THE  HEART  OF  THE  OLD  TESTAMENT 

equal  to  the  occasion.  Calling  to  his  aid  all  his  allies, 
he  mustered  the  men  of  his  own  camp  and  pursued  the 
invaders.  By  a  skillful  night  attack  he  put  the  enemy 
to  flight,  and  recovered  Lot  and  all  the  other  captives 
from  Sodom. 

On  his  return  from  the  victory  over  the  invaders,  he 
was  met  by  Melchizedek,  king  of  Salem,  with  bread  and 
wine.  Abram  received  the  priestly  blessing  from  Mel- 
chizedek, rejoicing  to  find  in  him  a  worshiper  of  God  Most 
High.  The  patriarch  gave  him  a  tenth  of  all.  Abram 
refused  to  take  even  a  thread  or  a  shoe-latchet  from  the 
wicked  king  of  Sodom.  Abram's  courage  and  generosity 
and  dignity  of  character  are  writ  large  in  the  fourteenth 
chapter  of  Genesis. 

17.   Abraham's  intercessory  prayer 

Lot  returned  to  Sodom.  The  sinners  of  Sodom  re- 
fused to  heed  the  appeals  of  righteous  Lot.  He  seemed 
to  them  to  be  fond  of  money,  like  other  men.  Finally 
the  cry  of  the  city  went  up  to  heaven,  and  Jehovah  came 
down  to  see  whether  the  city  was  hopelessly  given  over 
to  sin.  When  Abraham  learned  of  the  danger,  he  began 
to  plead  for  Sodom.  He  knew  that  there  was  one  right- 
eous man  in  the  wicked  city;  and  he  hoped  there  might 
be  more.  Surely  Lot  had  won  at  least  nine  others  to  a 
righteous  life.  So  he  pleaded  with  Jehovah  to  spare  it 
for  the  sake  of  the  few  righteous  men,  who  would  perish 
along  with  the  guilty.  Abraham  was  earnest  and  im- 
portunate, and  Jehovah  was  gracious  and  generous. 
Abraham  did  not  succeed  in  averting  the  destruction  of 
the  wicked  cities  of  the  Plain;  but  "God  remembered 
Abraham,  and  sent  Lot  out  of  the  midst  of  the  over- 
throw" (Gen.  19:29).  Abraham's  prayer  was  really 
answered.  "The  narrative  of  Abraham's  intercession 
for  Sodom  teaches  the  long-suffering  mercy  of  God,  the 


THE   PATRIARCHAL  PERIOD  S3 

efficacy  of  prayer,  and  the  value  in  a  city  or  nation  of  the 
leaven  of  righteous  persons." 

18.    Abraham's  faith  sorely  tested 

When  the  great  patriarch  is  first  introduced  in  the 
sacred  story,  he  appears  as  a  man  of  faith.  He  obeyed 
the  command  of  Jehovah  to  leave  his  home  and  kindred 
and  follow  the  beckoning  of  his  divine  Friend  as  He  led 
him  forth  into  an  unknown  land.  He  counted  Jehovah 
as  faithful,  and  put  all  into  His  keeping.  Wherever  he 
went  he  worshiped  Jehovah.  Every  promise  from  Je- 
hovah he  took  at  its  face  value.  He  wavered  not  through 
unbelief.  His  life  was  pitched  on  a  high  moral  plane, 
and  he  enjoyed  constant  fellowship  with  the  Most  High. 
Jehovah  had  promised  to  make  his  descendants  as  the 
dust  of  the  earth,  innumerable. 

After  the  night  attack  on  the  kings  from  the  East, 
Jehovah  graciously  appeared  to  Abram  in  a  vision  to 
encourage  him  not  to  fear  that  he  would  be  destroyed 
on  account  of  his  brave  deed.  "Fear  not,"  said  Jehovah 
in  the  vision ;  "I  am  thy  shield,  and  thy  exceeding  great 
reward"  (Gen.  15:1).  This  gracious  revelation  encour- 
aged Abram  to  speak  of  his  childlessness.  Often  had 
he  wondered  why  God  had  given  him  no  son.  The  word 
of  Jehovah  came  to  him  with  the  assurance  that  he 
should  have  a  son  and  descendants  innumerable  as  the 
stars.  "And  he  believed  in  Jehovah ;  and  he  reckoned 
it  to  him  for  righteousness"  (Gen  15:6).  Such  strong 
faith  in  God  is  the  finest  righteousness  men  can  offer. 
This  is  not  mere  intellectual  belief,  but  a  complete  sur- 
render of  heart  and  life  to  God  who  promises.  Such  is 
the  faith  that  brings  justification  (Gal.  3:6-9).  It  is 
also  a  faith  that  brings  forth  works  of  righteousness 
(James  2:20-26). 

As  time  went  on,  Sarah  seems  to  have  lost  hope  of 


34      THE  HEART  OF  THE  OLD  TESTAMENT 

the  fulfillment  of  the  promise  through  her,  and,  in  a 
moment  of  foolish  generosity,  suggested  that  Abram  take 
Hagar  as  a  secondary  wife,  that  through  her  the  promise 
might  be  fulfilled.  Jealousy  and  heart-burning  thus  in- 
vaded Abram's  home. 

God  presently  promised  that  Sarah  should  be  the 
mother  of  Abraham's  heir.  It  seemed  too  wonderful  at 
first  to  be  a  possibility;  and  Abraham  begged  that  Ish- 
mael  might  be  his  heir;  but  Abraham's  faith  rose  to  the 
height  of  believing  that  God  could  do  what  seemed  im- 
possible.    His  faith  stood  the  test. 

In  due  time  Jehovah  gave  Abraham  a  son  in  his  old 
age.  Every  one  laughed  for  joyous  wonder  at  the  birth 
of  the  child,  and  so  Abraham  called  him  Isaac  (laugh- 
ter). His  birth  brought  unspeakable  joy  to  his  father 
and  mother.  All  their  hopes  centered  in  him.  He  grew 
up  in  an  atmosphere  of  love  and  tender  care. 

God  decided  to  subject  Abraham  to  the  severest  pos- 
sible test.  The  heathen  about  him  in  Canaan  sometimes 
offered  their  sons  on  the  altar  of  Moloch.  Would  Abra- 
ham be  willing  to  make  such  a  sacrifice  to  Jehovah? 
The  test  was  made  once  for  all;  and  the  representative 
of  the  true  God  passed  through  the  ordeal  nobly.  In 
his  heart  he  made  the  great  sacrifice,  and  gave  back  to 
God  the  son  of  promise.  It  was  a  terrible  experience, 
nevermore  to  be  repeated  in  this  form  among  the  wor- 
shipers of  Jehovah.  The  angel  of  Jehovah  arrested  the 
uplifted  hand  of  the  patriarch  as  he  was  on  the  point 
of  slaying  his  son.  No  man  in  his  right  mind  who  has 
read  this  story  could  ever  imagine  that  the  God  of  Abra- 
ham would  require  him  to  offer  his  son  as  a  burnt-offer- 
ing to  Jehovah.  The  Old  Testament  speaks  frequently 
with  abhorrence  of  human  sacrifices. 

With  Abraham  the  trial  was  almost  unbearable;  but 
his  faith  stood  the  test.  He  believed  that  God  was  able 
to  restore  the  lad  by  a  resurrection  from  the  dead  (Heb. 
11:17-19). 


THE  PATRIARCHAL  PERIOD  35 

When  did  Abraham  see  Christ's  day  ?  Was  there  in 
his  career  a  more  favorable  moment  for  this  great  rev- 
elation than  the  hour  in  which  he  made  the  sacrifice  of 
his  son?  Then  was  he  qualified  in  some  measure  to 
receive  the  revelation  of  the  great  sacrifice  God  meant 
to  make  on  behalf  of  the  world  (John  8:  56-58). 

God  must  be  often  grieved  when  His  worshipers  fail 
under  trial.  What  a  satisfaction  the  noble  self-sacrifice 
of  Abraham  must  have  been  to  his  divine  Friend !  We, 
too,  may  rejoice  that  the  great  representative  believer  of 
the  Old  Testament  stood  the  test  successfully.  It  ought 
to  give  us  hope,  as  we  face  our  own  trials. 

19.    Abraham's  place  in  the  history  of  redemption 

1.  The  people  of  Israel,  God's  chosen  nation,  look 
back  to  Abraham  as  their  father.  He  is  the  real  foun- 
tain, rather  than  Jacob,  from  which  the  stream  of  Israel- 
itish  history  flowed.  See  Isaiah  51:1,  2.  Jehovah  is 
the  God  of  Abraham.     Gen.  26:24;  31:42;  Psa.  47:9. 

2.  Abraham  was  honored  in  a  preeminent  degree  with 
the  friendship  of  God.  Isa.  41 :  8 ;  2  Chron.  20 :  7  ;  James 
2 :  23.     The  Arabs  to-day  refer  to  him  as  "the  Friend." 

3.  Abraham  was  powerful  in  intercessory  prayer. 

4.  Abraham  was,  in  a  real  sense,  a  prophet  of  Jeho- 
vah. Gen.  20 :  7.  Through  him  the  world  received  won- 
derful revelations  of  God's  character  and  purposes.  The 
mission  of  Abraham  received  fulfillment  in  Jesus  Christ. 
Gal.  3:13,  14. 

5.  Abraham  enjoys  a  preeminence  among  the  spirits 
of  the  blessed.     Matt.  8:11;  Luke  16:22. 

6.  Abraham  enjoys  the  distinction  of  being  called  the 
Father  of  Believers.  Gal  3 : 6-9,  29.  His  faith  rested 
on  the  bare  promise  of  God.  Jews,  Mohammedans,  and 
Christians  unite  in  honoring  him  as  the  representative 
man  of  faith.  Luther  once  said,  "If  I  had  Abraham's 
faith,  I  should  be  Abraham." 


36      THE  HEART  OF  THE  OLD  TESTAMENT 

20.     ISAAC  THE   MEDITATIVE 

Isaac  was  a  youth  of  quiet  habits.  He  was  not  strong 
and  aggressive  like  Abraham  and  Jacob.  He  grieved 
much  over  the  death  of  his  mother.  He  was  meditative 
and  prayerful.  "His  life  is  an  echo  of  the  life  of  Abra- 
ham. All  its  vibrations  arise  from  the  powerful  im- 
pulses given  in  the  life  of  Abraham." 

21.     REBEKAH  THE  AGGRESSIVE 

Rebekah  was  industrious  and  polite  in  her  youth.  Her 
courtesy  to  a  stranger  won  for  her  an  invitation  to  be- 
come the  wife  of  Abraham's  heir.  She  was  quick  to  see 
the  salient  features  of  a  situation,  and  knew  how  to 
achieve  her  purposes.  She  was  by  no  means  scrupulous 
in  the  use  of  means  to  attain  her  ends.  She  was  ambi- 
tious and  aggressive.  Her  younger  son  inherited  much 
of  her  enterprise  and  ambition,  and  learned  from  her 
how  to  outwit  a  rival. 

22.    ESAU  AND  JACOB 

The  relations  of  these  twin  brothers  to  each  other, 
to  their  parents,  and  to  the  plan  of  redemption,  have 
given  rise  to  much  discussion. 

1.  What  are  the  facts  concerning  Esau,  the  firstborn 
son? 

a.  He  was  fond  of  hunting  and  out-door  life,  his  hairy 
covering  being  an  index  to  his  love  of  the  field  and  the 
chase.  He  was  of  a  roving  disposition,  fond  of  the 
sword  and  the  bow.  He  was  in  his  glory  when  at  the 
head  of  a  body  of  armed  men  with  flashing  swords. 

b.  He  was  attentive  to  his  father.  They  petted  each 
other. 

c.  He  was  a  man  whose  animal  appetites  ruled  him. 


THE  PATRIARCHAL   PERIOD  37 

Hunger  in  sight  of  an  inviting  meal  could  not  be  re- 
sisted. He  sold  his  birthright  tor  one  mess  of  pottage 
(Heb.  12:10,  17).  Voluntary  polygamy  among  the 
heathen  is  an  index  to  his  character. 

d.  He  did  not  appreciate  the  value  of  the  spiritual 
blessings  granted  to  Abraham  and  Isaac.  He  longed 
for  temporal  prosperity  and  worldly  power.  He  lacked 
the  firm  will  and  pious  aspirations  of  Jacob.  We  hear 
of  no  Peniel  in  his  history. 

2.    What  are  the  facts  concerning  Jacob? 

a.  He  was  ambitious.  He  wished  the  very  best  in 
life. 

b.  He  was  shrewd  and  self-possessed.  He  knew  how 
to  attain  his  ends,  and  did  not  hesitate  to  employ  ques- 
tionable means. 

c.  He  was  persevering.  The  constancy  of  Jacob  is 
a  notable  characteristic. 

All  these  traits  are  elements  of  strength.  He  who 
possesses  them  may  become  a  strong  and  selfish  man, 
building  himself  up  at  the  expense  of  others;  but  divine 
grace  can  utilize  them  in  growing  a  strong  and  beautiful 
character. 

d.  Jacob  had  a  growing  appreciation  of  the  covenant 
blessing.  When  he  sought  to  win  his  father's  blessing 
by  deception,  he  perhaps  thought  chiefly  of  the  material 
benefits  that  would  accrue;  but  as  he  battled  against 
dangers  and  trials,  he  came  to  appreciate  more  highly 
the  spiritual  elements  in  the  promises  made  to  Abraham 
and  renewed  to  Isaac  and  himself.  To  be  sure,  even  at 
Bethel  he  seems  inclined  to  drive  a  bargain  with  the 
Almighty,  promising  the  tithe  in  exchange  for  the  divine 
protection  in  his  wanderings  (Gen.  28:20-22).  During 
the  long  sojourn  with  Laban,  Jacob  did  not  lose  sight  of 
the  God  who  appeared  to  him  first  in  the  dream  at 
Bethel.     Jehovah  protected  him  and  enriched  him. 

At  Peniel  Jacob's  longing  for  the  divine  blessing  be- 


38      THE  HEART  OF  THE  OLD  TESTAMENT 

came  a  passion,  and  he  said  to  the  mighty  wrestler  who 
asked  to  be  released,  "I  will  not  let  thee  go,  except  thou 
bless  me"  (Gen.  32:26). 

e.  Jacob's  troubles  led  him  to  lean  on  Jehovah.  His 
character  ripened  as  he  grew  older. 

At  Peniel,  when  he  thought  of  the  near  approach  of 
the  brother  whom  he  had  wronged,  he  was  far  more 
spiritual  than  he  was  when  he  deceived  his  blind  old 
father.  He  betook  himself  to  earnest  prayer,  confessing 
his  unworthiness  and  pleading  for  protection  for  his 
family.  He  craves  the  fulfillment  of  God's  promise 
(Gen.  32:9-12). 

When  the  troubles  in  connection  with  his  daughter 
assailed  Jacob,  he  was  told  to  go  up  to  Bethel  and  erect 
an  altar  unto  the  God  who  appeared  to  him  there  as  he 
fled  from  Esau.  Jacob  there  entered  into  a  closer  fellow- 
ship with  God. 

The  death  of  Rachel  was  a  heavy  blow  to  Jacob;  but 
a  few  years  later  the  most  staggering  blow  of  all  fell 
upon  the  old  patriarch,  when  his  sons  came  home  bring- 
ing in  their  hands  Joseph's  fine  coat  all  covered  with 
blood.  He  refused  to  be  comforted  over  the  loss  of  his 
favorite  son.     For  years  he  mourned  for  Joseph. 

Next  came  the  famine,  and  the  captivity  of  Simeon 
in  Egypt.  When  his  sons  informed  him  that  Benjamin 
must  accompany  them  on  their  next  visit  to  the  granaries 
of  the  Nile,  the  old  patriarch's  cup  of  sorrow  was  full 
to  overflowing,  and  he  cried  out:  "Me  have  ye  bereaved 
of  my  children:  Joseph  is  not,  and  Simeon  is  not,  and 
ye  will  take  Benjamin  away:  all  these  things  are  against 
me"  (Gen.  42:  36).  But  it  was  the  dense  darkness  that 
precedes  the  dawn.  Ere  long  Jacob  was  on  his  way  to 
Egypt  to  see  his  son  Joseph.  Near  the  border  of  Egypt 
father  and  son  were  once  more  united;  and  the  patri- 
arch's closing  days  were  spent  under  the  loving  protection 
of  his  noble  son. 

When  Joseph  led  his  father  into  the  palace  to  meet 


THE  PATRIARCHAL  PERIOD  39 

the  king  of  Egypt,  it  was  not  Jacob  the  wily  supplanter, 
but  Israel  the  saint,  who  lifted  his  hands  to  bless  Pha- 
raoh. Divine  grace  achieved  a  wonderful  triumph  in 
the  life  of  Jacob.  God  demonstrated  in  his  case  that 
grace  can  transform  a  selfish  man  into  a  saint. 

Faith  was  the  power  in  the  experience  of  the  patri- 
archs that  lifted  them  above  their  contemporaries. 
Delitzsch  happily  describes  Abraham  as  "the  man  of 
world-conquering  faith,  as  Isaac  was  the  man  of  quietly 
enduring  faith,  and  Jacob  the  man  of  wrestling  faith." 

23.     THE  INSPIRING  CAREER  OF  JOSEPH 

It  has  been  well  said  that  Joseph  was  a  Christian  before 
the  advent  of  Christ.  He  is  in  many  respects  the  most 
Christlike  character  in  the  Old  Testament.  What  are, 
some  of  the  chief  lessons  of  permanent  value  to  be 
gleaned  from  the  story  of  his  life? 

1.  The  value  of  a  high  ambition.  While  yet  a  lad  he 
was  dreaming  dreams  of  future  greatness.  He  saw  him- 
self at  the  head  of  his  family.  No  doubt  a  selfish  ele- 
ment entered  into  these  youthful  dreams;  but  persecution 
and  fiery  trials  purged  out  the  dross,  and  left  remaining 
the  pure  gold  of  an  exalted  ambition. 

2.  A  lesson  of  personal  purity.  Though  sorely 
tempted,  he  kept  himself  pure.  He  might  have  excused 
himself  on  the  ground  that  he  was  not  the  tempter,  and 
that  the  fault  would  be  that  of  his  master's  wife.  But 
for  Joseph's  deep  religious  life,  the  temptation  would 
probably  have  swept  him  into  the  abyss  of  impurity ;  for 
he  had  all  the  attractions  and  impulses  of  a  vigorous 
manhood.  Gratitude  to  a  kind  and  confiding  master  had 
its  part  in  restraining  Joseph  from  surrendering  to  the 
solicitations  of  the  temptress;  but  it  was  his  religion  that 
helped  him  most.  "How  then  can  I  do  this  great  wick- 
edness, and  sin  against  God  ?"  Long  ago  he  had  resolved 
to  lead  a  clean  life.     Pie  could  not  now  consent  to  do 


40       THE  HEART  OF  THE  OLD  TESTAMENT 

what  would  displease  and  dishonor  the  God  of  his  fathers. 

3.  A  successful  business  career  is  possible  for  the 
faithful  servant  of  God.  Religion  and  business  need 
not  be  divorced,  as  many  weak  Christians  have  imagined. 
Joseph  never  lowered  the  standard  of  right  in  order  to 
win  success.  He  climbed  to  the  giddy  height  of  suc- 
cess and  power,  without  in  the  least  compromising  his 
principles. 

4.  The  importance  of  caring  for  our  kindred.  Joseph's 
treatment  of  his  brothers  when  they  first  appeared  be- 
fore him  in  Egypt  seems  at  first  blush  rather  harsh. 
We  learn,  however,  that  it  cost  him  much  effort  to  con- 
trol his  feelings  of  love  and  compassion.  He  adopted 
a  wise  course,  and  held  himself  firmly  to  it.  Just  as  soon 
as  it  was  wise  and  safe  for  him  to  make  himself  known, 
he  lavished  upon  his  brothers  the  affection  which  already 
filled  his  heart  almost  to  bursting.  He  was  not  ashamed 
of  his  brothers  in  their  poverty.  His  kindness  to  his 
aged  father  was  beautiful  to  behold.  He  led  the  stoop- 
ing patriarch  into  the  presence  of  Pharaoh  and  the  court, 
and  introduced  him  to  his  distinguished  friends.  Busy 
as  he  was  with  the  affairs  of  the  empire,  he  found  time 
to  visit  his  father  repeatedly.  He  provided  bountifully 
for  his  kindred,  and  rejoiced  that  they  could  be  with 
him  to  share  his  glory. 

5.  Through  the  cross  to  the  crown!  Before  the  com- 
ing of  God's  Son  to  die  for  our  sins  on  the  cross,  Joseph's 
career  taught  men  the  value  of  suffering.  He  was  per- 
secuted and  slandered  and  neglected.  He  spent  the  best 
years  of  his  youth  and  early  manhood  in  slavery  and  in 
prison,  not  for  doing  wrong  but  because  he  refused  to 
do  wrong.  And  he  endured  it  all  without  complaint. 
He  believed  that  the  God  of  his  fathers  would  bring 
good  out  of  evil.  His  faith  did  not  fail.  He  believed 
that  all  things  work  together  for  good  to  them  that  love 
God.  Wherever  the  story  of  Joseph  is  told,  faith  in 
God's    fatherly   care   of    His   children   is    strengthened. 


THE  PATRIARCHAL  PERIOD  41 

Like  Moses,  Joseph  endured,  as  seeing  Him  who  is  in- 
visible. 


24.    judah's  self-sacrifice 

Judah's  early  life  will  not  bear  favorable  comparison 
with  that  of  Joseph.  Appetite  and  passion  asserted  their 
power  over  him.  As  time  went  on,  however,  the  char- 
acter of  Judah  became  transformed.  Endowed  with 
qualities  of  leadership,  he  became  the  spokesman  of  the 
brothers  in  their  dealings  with  their  father  and  also  with 
strangers.  Judah  became  surety  for  the  safe  return  of 
Benjamin.  When  Joseph's  stratagem  puts  Benjamin  in 
his  power,  Judah  pleads  the  cause  of  his  youngest 
brother,  and  nobly  volunteers  to  abide  in  his  stead  as  a 
slave  to  Joseph  (Gen.  44:  18-34).  Judah's  speech  on 
behalf  of  Benjamin  is  the  most  pathetic  in  all  literature. 
He,  too,  like  Joseph,  is  brought  face  to  face  with  the 
doctrine  of  the  cross ;  and  he  hesitates  not,  but  bravely 
offers  himself  as  a  substitute  for  his  guilty  brother. 
Surely  a  book  containing  such  exalted  teaching  will 
never  become  antiquated. 

Inasmuch  as  Judah  anticipated  the  substitutionary  sac- 
rifice of  the  Christ,  it  was  fitting  that  he  should  be  placed 
at  the  head  of  his  brethren  as  ruler.  From  Judah  should 
spring  the  Prince  of  Peace,  unto  whom  the  peoples  shall 
be  obedient  (Gen.  49:8-12). 


Chapter  HI* 

JOB,  THE  SORELY  TRIED  SAINT 

25.     THE  AUTHOR  OF   JOB 

THE  author  of  the  Book  of  Job  was  one  of  the  great- 
est thinkers  and  writers  in  all  literature.  Who 
he  was,  and  when  he  lived,  no  man  knows.  Biblical 
scholars  differ  widely  as  to  the  age  in  which  the  author 
of  this  magnificent  poem  lived.  At  one  time  it  was 
thought  that  Moses  was  the  author;  and  much  can  be 
said  in  favor  of  this  view.  Most  recent  critical  scholars 
favor  a  much  later  date  for  the  composition  of  the  book. 
Fortunately  for  the  Christian  reader,  the  question  of 
date  is  not  very  important.  No  one  disputes  the  right 
of  the  book  to  a  place  among  the  Scriptures  of  the  Old 
Testament;  and  all  who  have  ever  really  studied  it  have 
assigned  it  a  place  among  the  great  books  of  the  world. 

26.     IS  THE  BOOK  HISTORICAL? 

Bible  students  have  not  been  agreed  as  to  the  historical 
character  of  the  book.  Some  have  even  contended  that 
the  story  is  altogether  a  parable;  while  others  have 
thought  that  the  book  is  literal  history  from  beginning 
to  end,  and  that  the  speeches  are  reported  just  as  they 
were  spoken.  Most  scholars  have  taken  a  position  be- 
tween these  two  extreme  views.  They  believe  that  Job 
was  a  historical  character;  that  he  suffered  terrible  af- 
flictions as  a  test  of  his  faith ;  and  that  he  came  through 
the  fiery  trial  without  renouncing  his  faith  in  God.     The 

*  Chapter  III  may  be  omitted  by  teachers  who  use  this  Manual 
as  a  guide  to  the  study  of  Old  Testament  History. 

42 


JOB,  THE  SORELY  TRIED  SAINT  4.: 

references  to  Job,  in  Ezekiel  14:  14,  20  and  James  5:11, 
seem  to  establish  the  fact  that  Job  really  lived  and  suf- 
fered and  came  off  victorious.  But  it  is  highly  improb- 
able that  four  men  would  carry  on  a  lengthy  debate  in 
the  most  elevated  poetry.  Here  the  Revised  Version 
comes  to  the  aid  of  the  English  reader  by  printing  Job, 
Psalms,  Proverbs,  and  Lamentations  in  the  form  of 
poetry.  All  the  speeches  of  Job,  Eliphaz,  Bildad,  Zo- 
phar,  Elihu,  and  the  Almighty  are  in  poetry  of  the  high- 
est type.  "Poetic  license"  is  a  familiar  phrase  in  the 
study  of  all  literatures.  The  poet  is  free  to  shape  his 
material  in  ways  that  would  be  considered  improper  in 
a  historian.  The  author  of  Job,  under  the  inspiration 
of  the  Spirit  of  God,  discusses  some  of  the  deepest  prob- 
lems connected  with  God's  government  of  the  world. 
He  was  not  a  mere  historical  reporter  trying  to  give 
verbatim  the  speeches  of  a  group  of  men  living  in  the 
patriarchal  period.  We  may  not  be  able,  on  this  view, 
to  separate  sharply  the  historical  kernel  of  the  story 
from  the  poetic  covering:  nor  do  we  need  to  be  unduly 
curious  on  the  subject;  for  the  message  of  the  book  is 
substantially  the  same,  whether  we  conceive  of  it  as  a 
parable,  or  literal  history,  or  history  worked  over  with 
poetic  embellishment.  The  inspiration  inheres  in  the 
teachings  presented  by  the  great  poet  who  wrote  the 
book.  God  gave  the  author  a  message  that  suffering 
saints  need  to  hear.  He  cleared  away  imperfect  notions 
as  to  the  relation  between  suffering  and  sin,  and  laid  a 
foundation  for  the  teaching  of  our  Lord  and  His  Apos- 
tles as  to  the  place  of  suffering  in  the  experience  of  the 
saints.  Whatever  the  author  of  Job  teaches,  is  part  of 
the  progressive  revelation  of  God  to  mankind. 

27.     WHEREIN     IS    THE     BOOK     INSPIRED? 

How  are  we  to  regard  the  utterances  of  Job  and  his 
friends?     Are  the  views  advanced  by  the  three  friends 


44      THE  HEART  OF  THE  OLD  TESTAMENT 

to  be  accepted  as  true,  because  they  are  found  in  an 
inspired  book?  We  are  warned  against  such  a  mistake 
by  the  author  of  the  book,  when  he  represents  Jehovah 
as  saying  to  Eliphaz :  "My  wrath  is  kindled  against 
thee,  and  against  thy  two  friends;  for  ye  have  not 
spoken  of  me  the  thing  that  is  right,  as  my  servant  Job 
hath"  (Job  42:  7).  Are  we  to  infer  from  this  statement 
that  all  Job's  utterances  are  endorsed  by  the  Almighty? 
Not  as  authoritative  teaching ;  for  we  are  told  that  Jeho- 
vah answered  Job  out  of  the  whirlwind,  and  said — 

"Who  is  this  that  darkeneth  counsel 
By  words  without  knowledge?" 

(Job  38:1,2.) 

Jehovah  even  refers  sarcastically  to  Job  as  claiming  too 
much  for  himself  (Job  38:19-21);  and  Job  himself 
refers  to  his  ravings  as  the  speeches  of  "one  that  is  des- 
perate" (Job  6:26).  In  contrast  with  his  three  friends, 
Job  spoke  what  was  right;  for  he  never  wilfully  per- 
verted facts  to  carry  his  point.  He  grew  desperate,  and 
criticized  adversely  God's  moral  government,  because  the 
facts,  as  he  understood  them,  seemed  to  force  him  to  do 
so;  but  he  still  yearned  for  an  interview  with  God,  and 
hoped  for  light  on  the  dark  problem  that  oppressed  his 
soul.  Let  it  be  understood  once  for  all  that  the  Book 
of  Job  must  be  studied  and  interpreted  as  a  whole,  if 
we  would  get  from  it  the  lessons  God  would  have  us 
learn.  Although  there  is  much  truth  in  the  speeches 
of  Eliphaz,  Bildad,  Zophar,  Elihu,  and  Job,  the  inspired 
author  of  Job  did  not  endorse  all  that  any  one  of  them 
said.  He  even  reports  the  false  insinuations  of  Satan; 
but  no  sane  student  of  the  book  would  think  of  quoting 
these  as  true  and  authoritative  utterances.  It  ought  to 
be  plain  to  the  reader  who  has  followed  the  discussion 
thus  far,  that  the  student  of  the  Book  of  Job  must  be 


JOB,  THE  SORELY  TRIED  SAINT  45 

alert  and  painstaking,  if  he  would  not  go  astray  in  his 
thinking. 

28.     A    PROLOGUE    IN    PROSE    (CHAPTERS    1    AND    2) 

The  author  tells  the  story  of  Job's  great  prosperity 
and  unique  piety  (1:1-5).  The  scene  suddenly  shifts 
from  earth  to  heaven,  and  Jehovah  calls  the  attention  of 
Satan  to  Job's  remarkable  piety.  Satan  replies  that  it 
pays  Job  to  be  pious,  because  Jehovah  has  protected  him 
and  made  him  very  prosperous.  He  boldly  asserts  that 
Job  will  renounce  God,  if  his  property  is  snatched  away. 
He  receives  permission  to  put  Job  to  the  test  (1 : 6-12). 
Armed  with  power  over  Job's  property,  including  his 
family,  Satan  brings  calamity  after  calamity  upon  the 
head  of  the  unsuspecting  patriarch.  One  messenger 
treads  upon  the  heels  of  another  with  tidings  of  disaster 
and  death.  The  climax  is  reached  when  the  last  mes- 
senger announces  the  sudden  destruction  of  all  Job's 
children  by  a  cyclone.  The  bereaved  saint  bows  his  head 
in  submission  to  the  divine  will,  and  praises  the  name 
of  Jehovah  (1:  13-22). 

Satan  does  not  surrender  his  contention  that  Job  will 
renounce  God,  if  a  test  severe  enough  is  applied.  "Skin 
for  skin,  yea,  all  that  a  man  has  will  he  give  for  his 
life,"  says  the  Adversary.  He  boldly  affirms  his  belief 
that  severe  bodily  affliction  will  make  Job  surrender  his 
allegiance  to  God.  He  receives  permission  to  afflict  Job 
as  he  pleases;  only  he  must  not  kill  him  (2:  1-6).  Satan 
afflicts  Job  with  sore  boils.  He  is  such  a  loathsome  sight 
that  even  his  wife  urges  him  to  renounce  God  and  die; 
but  the  patriarch,  on  his  ash-heap,  rebukes  his  wife  for 
her  foolish  suggestion,  and  bows  to  the  will  of  God 
(2:7-10). 

Job's  three  distinguished  friends  visit  him  to  bemoan 
him  and  to  comfort  him.     Amazed  at  his  pitiable  condi- 


46      THE  HEART  OF  THE  OLD  TESTAMENT 

tion,  they  rend  their  robes  and  sit  with  him  on  the  ground 
seven  days  and  seven  nights  in  painful  silence  (2:11- 
13). 

29.     THE   DEBATE   BETWEEN    JOB   AND    HIS    FRIENDS 

Next  follows  the  main  body  of  the  book,  in  the  form 
of  a  debate  between  Job  and  his  three  friends  (chapters 
3-31).  Job  is  the  first  to  break  the  silence  with  a  vehe- 
ment curse  on  the  day  of  his  birth.  He  longs  even  now 
for  death  (chapter  3).  Eliphaz,  the  eldest  and  most 
dignified  of  his  friends,  rebukes  him  for  fainting  under 
his  affliction,  and  reminds  him  that  the  innocent  do  not 
perish.  Mortal  man  cannot  be  just  before  God;  and  it 
is  foolish  to  become  vexed.  He  counsels  Job  not  to 
despise  the  chastening  of  the  Almighty,  but  to  seek  unto 
God  and  get  right  with  Him  (chapters  4  and  5). 

Eliphaz  and  the  other  friends  think  that  Job  must  have 
fallen  into  some  serious  sin ;  else  grievous  disaster  would 
not  have  been  sent  upon  him.  The  theory  which  they 
stubbornly  defend  may  be  stated  in  three  propositions: 
(1)  All  suffering  is  due  to  sin.  (2)  Great  suffering  is 
proof  that  God  has  discovered  serious  sin  in  the  life. 
(3) Therefore  Job  must  have  fallen  from  his  integrity; 
since  God  is  punishing  him  so  severely.  They  argue 
that  God  never  punishes  the  innocent.  Their  theory 
leaves  no  room,  in  God's  providential  rule,  for  suffering 
as  the  trial  of  a  righteous  man's  faith. 

Job  almost  certainly  held  the  view  advocated  by  his 
friends,  until  his  own  experience  led  him  to  call  it  in 
question.  He  knew  that  he  had  not  turned  away  from 
God.  He  was  never  more  faithful  and  upright  than  he 
was  when  disasters  and  afflictions  overtook  him.  He 
could  not,  in  the  light  of  his  own  experience,  any  longer 
hold  the  view  that  terrible  suffering  is  sent  only  as  a 
punishment  or  chastisement  of  fearful  sin. 

Job   rebukes  his   friends   for   the  unkind   insinuation 


JOB,  THE  SORELY  TRIED  SAINT  47 

that  he  needs  to  get  right  with  God,  and  challenges  them 
to  show  wherein  he  has  erred  (chapters  6  and  7). 

Bildad  emphasizes  the  justice  of  God,  intimating  that 
Job's  children  were  destroyed  on  account  of  their  sins, 
and  asserts  that  the  godless  man  always  perishes  (chap- 
ter 8).  Job  is  so  absorbed  in  the  problem  of  his  relation 
to  God  that  he  pays  no  attention  to  Bildad's  argument 
(chapters  9  and   10). 

Zophar  calls  attention  to  God's  wisdom.  The  Al- 
mighty knows  Job  thoroughly.  He  urges  Job  to  get 
right  with  God,  and  put  iniquity  far  from  him  (chapter 

ii). 

Job  grows  sarcastic  and  asserts  that  he  is  not  inferior 
to  his  friends  in  knowledge.  They  are  forgers  of  lies 
(chapters  12-14). 

The  friends  were  unable  to  bring  Job  to  confession 
and  repentance  by  their  arguments  founded  on  the  char- 
acter and  attributes  of  God.  They  next  try  to  arouse 
Job  to  confession  and  amendment  of  life  by  picturing 
the  horrible  fate  of  the  wicked  man.  Job  understands 
well  that  they  regard  him  as  now  belonging  among  the 
wicked,  though  they  hope  to  win  him  back  to  a  life  of 
integrity  and  consequent  prosperity.  He  tells  them  that 
they  are  miserable  comforters,  and  boldly  denies  that 
the  wicked  man  always  comes  to  a  sad  end.  Often  he 
prospers  to  old  age,  and  receives  honorable  burial.  The 
insinuations  and  doctrines  of  the  three  friends  are  alike 
false  (chapters  15-21). 

Eliphaz  next  openly  accused  Job  of  great  wickedness. 
He,  of  course,  had  no  evidence  to  that  effect,  except  only 
the  theory  that  great  suffering  was  infallible  proof  of 
great  sin.  Instead  of  readjusting  his  theory  to  conform 
to  all  the  facts,  he  perverted  the  facts  in  the  interest  of 
the  theory.  Bildad,  when  his  turn  comes,  deals  out  a 
few  platitudes ;  while  Zophar  remains  dumb.  Job  in- 
sists more  vigorously  than  before  that  all  sorts  of  wicked 
men  live  in  prosperity  and  security.     The  friends  have 


48       THE  HEART  OF  THE  OLD  TESTAMENT 

signally  failed  to  sustain  their  theory   (chapters  22-26). 

Now  that  Job  has  the  field  all  to  himself,  he  describes 
the  calamities  that  overtake  the  wicked.  He  perhaps 
felt  that  he  had,  in  his  earlier  speeches,  overstated  the 
case,  and  now  wished  to  look  at  the  subject  from  an- 
other side.  He,  too,  believes  that  the  fear  of  God  is 
wisdom,  and  to  depart  from  evil  is  understanding  (chap- 
ters 27  and  28). 

Job  next  reviews  his  case.  He  describes  first  his  for- 
mer prosperity  and  the  reverence  shown  him  (chapter 
29)  ;  then  pictures  his  present  abject  condition  (chapter 
30) ;  and  finally  repeats  his  plea  of  "not  guilty"  (chapter 
31). 

30.     A  YOUNG  MAN  SPEAKS 

Elihu,  a  young  man,  who  had  listened  carefully  to  the 
discussion  between  Job  and  his  three  friends,  could  no 
longer  hold  in,  but  gave  vent  to  his  desire  to  speak.  He 
expressed  surprise  that  the  aged  friends  had  shown  so 
little  wisdom  in  answering  Job ;  and  he  rebuked  Job  for 
self-righteousness,  and  for  irreverent  speech  about  God's 
moral  government.  Elihu  emphasizes  the  value  of  suf- 
fering as  a  means  of  recovering  men  from  pride  and 
from  other  sins.  God  chastens  men  with  pain,  in  order 
to  win  them  from  sin  to  a  more  righteous  life.  Elihu 
points  to  God's  greatness  in  nature  as  an  evidence  of 
His  wisdom  and  justice  (chapters  32-37). 

31.     THE    ALMIGHTY    SPEAKS 

The  Almighty  then  answered  Job  out  of  the  whirl- 
wind, and  rebuked  him  for  darkening  counsel  by  words 
without  knowledge.  God's  wisdom  in  the  universe  at 
large,  and  in  the  animal  world,  is  described.  Keenly 
sensible  of  his  littleness,  Job  declines  to  reply  to  the  Al- 
mighty.   Jehovah  next  asks  Job  if  he  can  capture  the 


JOB,  THE  SORELY  TRIED  SAINT  49 

hippopotamus  or  the  crocodile.  The  vision  of  God  over- 
whelms Job;  and  he  repents  in  dust  and  ashes  (38: 
1  to  42:6). 

The  Epilogue,  in  prose,  relates  how  Jehovah  rebuked 
the  three  friends  and  vindicated  Job.  Jehovah  doubles 
the  prosperity  of  Job  (42:7-17). 

Having  given  a  summary  of  the  contents  of  the  book, 
with  special  emphasis  on  the  debate  between  Job  and 
his  friends,  we  turn  next  to  trace  the  progress  of  the 
struggle  in  Job's  mind,  until  he  becomes  victorious  at 
every  point.     Let  us  try  to  see  things  through  Job's  eyes. 

32.    job's  condition  prior  to  his  trial 

1.  He  was  the  most  pious  man  of  his  time.  Jehovah 
Himself  said  so. 

2.  He  was  one  of  the  most  prosperous  men  of  his 
time.     He  was  held  in  honor  by  all. 

3.  Job  was  limited  in  knowledge  of  the  divine  gov- 
ernment, the  divine  nature,  the  future  life,  and  all  other 
religious  subjects  within  the  confines  of  knowledge  pos- 
sessed in  the  patriarchal  period.  Job  was  far  in  advance 
of  the  idolaters  of  his  time;  for,  like  Abraham,  he  be- 
lieved in  and  worshiped  the  One  Living  God.  He  be- 
lieved in  God's  power,  wisdom,  holiness,  and  providential 
care  of  His  creatures.  He  believed  that  it  would  always 
be  well  with  the  righteous,  both  in  his  outer  life  and  in 
his  inner  fellowship  with  God.  Job  gives  no  evidence 
of  any  knowledge  of  Satan  and  his  relation  to  men. 

If  we  wish  to  understand  the  struggle  in  Job's  mind 
and  heart,  we  must  try  to  forget  all  that  we  have  learned 
from  the  Bible.  Not  a  book  of  the  Old  Testament  had 
been  written  in  his  day ;  for  he  lived  before  Moses.  The 
New  Testament  came  many  centuries  later.  Job  never 
heard  a  single  promise  to  the  tempted  and  the  suffering. 
He  could  not  comfort  himself  with  the  thought  that, 
"whom  the  Lord  loveth  He  chasteneth."     Close  the  Bible 


50      THE  HEART  OF  THE  OLD  TESTAMENT 

and  lay  it  aside,  if  you  really  wish  to  understand  Job's 
fearful  struggle.  Remember,  too,  that  the  author  of  the 
Book  of  Job,  in  the  opening  chapters,  lets  us  into  a 
secret.  Poor  Job  did  not  know  what  the  author  adver- 
tises to  his  readers,  that  Satan  was  trying  to  make  Job 
renounce  God.  If  Job  could  have  known  that  Jehovah 
believed  in  him  all  the  time,  and  claimed  him  as  the  most 
loyal  servant  He  had  in  the  earth,  how  much  easier  it 
had  been  to  endure  the  afflictions  that  fell  upon  him! 
If  Job  had  known  about  heaven  and  hell,  as  we  have 
learned  of  them  from  Jesus,  he  would  not  have  been 
oppressed  with  thoughts  of  Sheol  as  a  land  of  darkness. 
He  would  not  have  been  crying  out  of  the  gloom,  "If  a 
man  die,  shall  he  live  again  ?" 

33.   job's  trials 

1.  Loss  of  all  his  property,  including  his  family.  He 
stands  the  test  nobly :  "Jehovah  gave,  and  Jehovah  has 
taken  away ;  blessed  be  the  name  of  Jehovah."  He  looks 
upon  the  loss  as  directly  due  to  Jehovah's  will. 

2.  Loss  of  health.  Job  is  smitten  with  a  form  of 
leprosy.  He  suffers  tortures,  and  has  no  hope  of  recov- 
ery. Seated  among  the  ashes,  and  scraping  himself  with 
a  potsherd,  he  rejects  his  wife's  suggestion  that  he  re- 
nounce God  and  die.  "What?  shall  we  receive  good  at 
the  hand  of  God,  and  shall  we  not  receive  evil?"  In  all 
this  did  not  Job  sin  with  his  lips. 

3.  Job  loses  his  good  name.  His  three  most  distin- 
guished friends,  according  to  the  orthodoxy  of  their  time, 
regard  him  as  having  committed  some  sin  to  which  his 
calamity  may  be  directly  traced.  Hence  they  seek  to 
lead  him  to  confession  of  sin  and  repentance. 

Recall  these  two  facts:  (1)  Job  seems  to  know  noth- 
ing of  Satan's  enmity  to  the  righteous.  He  seems  wholly 
ignorant  of  his  activity  on  the  earth.  (2)  Like  his  three 
friends,  Job  regards  his  calamities  as  coming  directly 


JOB,  THE  SORELY  TRIED  SAINT  51 

from  the  Almighty.  What  can  such  blows  from  God 
mean?  Job  knows  that  he  has  not  turned  away  from 
God.  Why,  then,  has  the  Almighty  become  his  adver- 
sary? His  heaviest,  most  intolerable  trial  is  the  loss  of 
God's  friendship  and  help. 

34.     STAGES   IN    THE   STRUGGLE 

1.  A  cry  for  death.    3  :  1-26 ;  6 :  8-13. 

2.  A  plea  for  mercy,  mingled  with  remonstrance. 
7:12-21. 

3.  A  threefold  complaint:  (1)  That  man  cannot  have 
an  interview  with  God,  and  if  he  could,  there  is  no  um- 
pire between  them.  9:11-21,  32-35.  (2)  That  God 
seems  to  treat  the  righteous  and  the  wicked  alike. 
9:22-24.  (3)  That  early  blessings  from  God  were  only 
a  preparation  for  severe  treatment  later  on.     10:  8-17. 

4.  A  desperate  resolve — "I  will  argue  my  ways  before 
Him."  13 :  13-28,  especially  verse  15  in  American  Stand- 
ard Revision. 

5.  A  great  question — "If  a  man  die,  shall  he  live 
again?"  14:1-22,  especially  7-15.  There  is  a  longing 
for  future  vindication ;  but  the  hope  dies  away  on  the 
sufferer's  lips. 

6.  A  prayer  for  vindication.  16:18  to  17:3.  Job's 
sense  of  the  divine  anger  reaches  a  climax  in  16:6-17. 
Torn  and  bleeding,  his  face  red  with  weeping,  he  asserts 
his  integrity,  and  breaks  out  into  a  loud  cry  for  vindica- 
tion. Let  not  the  earth  cover  his  innocent  blood !  Then, 
turning  to  God,  Job  appeals  to  the  inner  God  of  grace 
and  justice  to  maintain  his  right  with  the  God  of  outward 
providence,  who  now  afflicts  him.  Job's  cry  for  a  Divine 
Umpire,  or  Mediator,  is  a  prophecy  of  the  Incarnation 
and  the  Atonement.  This  great  longing  in  the  human 
soul  receives  satisfaction  in  the  person  and  work  of  the 
Christ.    Job  closes  with  no  hope.     17:6-16. 

7.  A  confession  of  faith.     19:25-27.     There  must  be 


52      THE  HEART  OF  THE  OLD  TESTAMENT 

a  future  life,  and  in  that  future  day  my  Kinsman-Re- 
deemer shall  vindicate  me.  God  shall  no  longer  appear 
as  my  enemy,  but  as  my  friend.  On  bleeding  hands  and 
feet,  the  suffering  saint  of  this  early  time  has  climbed 
up  the  rough  mountain  side  until,  at  last,  with  beating- 
heart,  he  gets  a  glimpse  over  the  crest  into  the  glorious 
life  beyond. 

In  19 :  23,  24,  Job  expresses  an  earnest  wish  that  his 
protestation  of  innocence  might  be  preserved  to  all  gen- 
erations. He  then  rises  to  a  higher  platform,  and  de- 
clares his  firm  assurance,  that,  after  death,  he  will  be 
vindicated  by  God.  The  Hebrew  word  Go'cl,  translated 
redeemer,  refers  among  men  to  the  nearest  blood-relation, 
on  whom  certain  duties  devolved  in  connection  with  the 
deceased  whose  Go'el  he  was.  The  Go'el  avenged  the 
murder  of  his  kinsman ;  bought  back  or  redeemed  for  his 
heirs  property  that  had  passed  from  his  possession;  and 
in  general  represented  him  after  his  death.  In  the  pro- 
phetic Scriptures,  the  idea  is  deepened  and  widened  so 
as  to  include  atonement  for  sin.  God  is  the  Go'el,  or 
Redeemer,  of  His  people  and  of  individual  believers.  Isa. 
49:7;  54:5;  Pss.  19:14;  103:4. 

"Without  my  flesh"  is  in  the  Hebrew  somewhat  am- 
biguous. It  might  mean,  "Looking  from  my  flesh,  I  shall 
see  God;"  or,  "After  I  have  surrendered  my  flesh,  I,  as 
a  disembodied  spirit,  shall  see  God."  The  latter  seems  to 
be  the  true  meaning — i.e.,  "After  I  have  died  under  the 
ravages  of  my  disease,  I  shall  see  God." 

"Mine  eyes  shall  behold,  and  not  a  stranger,"  might 
mean,  "I  myself,  and  not  some  other,  shall  see  him,"  or 
"I  shall  see  him,  not  as  a  stranger,  or  opponent,  but  as 
a  friend."    The  latter  is  preferable. 

"My  reins  consume  within  me"  means  "my  feelings 
overcome  me." 

Job's  anguish  is  not  so  acute  after  this  magnificent 
declaration  of  faith,  though  his  intellectual  difficulties 
remain,  and  he  still  longs  for  an  interview  with  God  be- 


JOB,  THE  SORELY  TRIED  SAINT 

fore  death.  He  finally  puts  his  three  friends  completely 
to  rout,  and  challenges  the  Almighty  to  enter  into  judg- 
ment with  him  (31:35-40;.  At  the  close  of  Elihu's 
speech,  the  Almighty  responds  to  Job's  challenge.  The 
vision  of  God  awes  Job  into  silence:  he  will  Dot  try  to 
reply  to  Jehovah  (40:1-5).  At  the  close  of  Jehovah's 
second  address,  Job  confesses  his  ignorance  and  his 
fulness.  He  leaves  himself  entirely  in  God's  hands 
(42:1-6). 

Satan  has  signally  failed  to  make  Job  renounce  God. 
In  the  midst  of  bereavement  and  bodily  affliction,  he  bows 
in  penitence  before  the  Almighty.  He  can  trust  Jehovah, 
without  an  explanation  of  the  afflictions  that  have  over- 
taken him.  He  no  longer  demands  to  know  why  the 
righteous  suffer,  while  the  wicked  often  prosper.  Faith 
lifts  the  sorely  tried  saint  above  his  doubts  and  per- 
plexities. 

The  test  is  at  an  end.  Satan's  work  is  reversed  by 
Jehovah,  who  restores  Job  to  a  prosperity  twice  as  great 
as  that  he  formerly  enjoyed.  Weeping  came  in  to 
lodge  during  the  long  night  of  trial,  but  joy  came  in  the 
morning  (42:  7-17). 

35.     THE  THEOLOGY  OF  THE  BOOK  OF  JOB 

The  book  must  be  interpreted  as  a  whole.  What  did 
God  reveal  through  the  inspired  author?  We  can  only 
indicate  certain  doctrines  that  receive  special  emphasis  in 
Job. 

I.    The  Teaching  as  to  Satan. 

1.  He  is  the  adversary  of  good  men.  We  cannot  infer 
from  the  company  he  keeps  that  he  is  a  good  angel,  a 
son  of  God.  Some  would  make  him  a  servant  of  God 
to  whom  has  been  committed  the  business  of  opposing 
men  in  their  pretensions  to  a  right  standing  before  God. 
See  Job  1  and  Zechariah  3:1.    He  is  not  good,  nor  is  he 


54      THE  HEART  OF  THE  OLD  TESTAMENT 

morally  indifferent ;  for  he  takes  a  malignant  pleasure  in 
accusing  the  pious  before  God.  He  richly  deserves  re- 
buke for  trying  to  incite  God  against  good  men  (Zech. 
3:2).  He  really  tries  to  make  Job  renounce  God;  and 
he  attempts  to  secure  the  rejection  of  the  high  priest 
Joshua.  He  is  the  accuser,  the  slanderer  of  the  saints. 
He  can  afflict  and  greatly  hinder  good  men. 

2.  Satan  is  subject  to  the  power  of  God,  and  can  do 
nothing  without  His  permission.  We  may  well  rejoice 
that  he  is  neither  omnipotent  nor  omniscient  nor  omni- 
present, though  far  transcending  man  in  power,  cunning, 
and  speed. 

3.  The  Book  of  Job,  apart  from  other  Scriptures, 
leaves  the  attitude  of  Satan  to  the  Almighty  open  to 
some  doubt;  though  Davidson  perhaps  errs  in  saying 
that  he  is  "zealous  for  God's  honor"  (Davidson's  Old 
Testament  Theology,  pp.  303-4). 

II.  The  Teaching  as  to  God's  Nature  and  Character. 

1.  Many  passages  from  all  the  speakers  in  the  book 
portray  the  power,  wisdom,  and  holiness  of  God. 

2.  His  justice  in  dispensing  rewards  and  penalties  on 
earth  is  the  subject  of  keen  debate.  Job  finds  the  solu- 
tion in  the  future  life. 

3.  The  God  who  presides  over  outer  events  is  con- 
trasted by  Job  with  the  inner  God,  the  God  of  provi- 
dential rule  with  the  God  of  love  and  faithfulness.  This 
looks  toward  the  doctrine  of  a  plurality  of  persons  in  the 
Godhead.  Job's  appeal  from  God  to  God  reveals  a  deep 
need  of  the  human  soul  that  could  only  be  satisfied  by 
the  coming  of  the  Son  of  God  as  the  Mediator  and 
Saviour. 

III.  The  Teaching  as  tc  Eschatology. 

1.  Sheol  cannot  hold  the  righteous  in  prison  and  away 
from  the  presence  of  God.  Compare  Psalms  16,  17,  49, 
and  73. 


JOB,  THE  SORELY  TRIED  SAINT  55 

2.  There  will  be  a  judgment  after  death.  The  inno- 
cent sufferer  will  be  vindicated,  while  the  persecutors  will 
be  in  danger. 

3.  The  resurrection  of  the  body  is  not  clearly  taught ; 
but  the  way  is  prepared  for  the  coming  of  that  doctrine. 

IV.    The  New  View  of  Suffering  in  the  Book. 

Afflictions  may  be  sent  upon  the  righteous  as  a  trial 
of  their  faith.  If  patiently  borne,  they  lead  to  higher 
knowledge  of  God,  a  deepening  of  trust,  a  beautifying  of 
character,  and  other  rewards.  They  do  not  mean  that 
God  is  angry  with  His  servants.  Moreover,  God  wishes 
His  servants  to  trust  Him,  even  in  the  dark.  He  does 
not  try  to  vindicate  His  ways  by  argument,  but  shows 
Himself  to  the  sufferer,  that  He  may  widen  and  deepen 
his  thought  of  God's  greatness.  We  can  well  afford  to 
leave  our  case  with  the  wise  Creator  and  Preserver  of 
all  things.    Trust  Him  always  and  everywhere ! 


Chapter  IV 

THE  ERA  OF  MOSES  AND  JOSHUA 

THE  family  of  Jacob,  in  the  course  of  centuries  in 
Egypt,  grew  into  a  nation.  A  new  king  arose  who 
knew  not  Joseph;  and,  at  his  suggestion,  the  Egyptians 
put  the  Hebrews  under  the  yoke  as  bondmen.  The  Egyp- 
tians "made  their  lives  bitter  with  hard  service,  in  mortar 
and  in  brick,  and  in  all  manner  of  service  in  the  field" 
(Ex.  1:14).  As  the  Hebrews  continued  to  grow  and 
multiply,  notwithstanding  the  rigor  of  their  bondage,  the 
decree  went  forth  that  all  their  male  children  should  be 
put  to  death  at  birth  (Ex.  1 :  15-22).  In  these  troublous 
times  a  beautiful  babe  was  born  in  a  Hebrew  home,  who 
was  predestined  to  be  the  deliverer,  leader,  and  lawgiver 
of  Israel. 

36.     PRESERVATION   AND   EDUCATION   OF   MOSES 

The  beautiful  story  of  the  babe  in  the  basket-boat  is 
such  a  favorite  with  children  that  we  do  not  need  to 
repeat  it  here.  The  mother  of  Moses,  in  her  plan  to 
save  the  life  of  her  babe,  happily  combined  faith  and 
common  sense.  She  did  all  that  she  could  to  achieve 
success,  and  trusted  in  Jehovah  for  His  blessing  on  her 
efforts.  She  placed  the  ark  where  it  would  be  found  by 
the  good  princess,  and  set  her  daughter  near  by  to  make 
a  happy  suggestion  at  the  right  moment.  Recent  students 
of  the  mind  are  putting  great  emphasis  on  the  power  of 
suggestion.  Happy  the  person  who  knows  how  to  make 
a  good  suggestion  at  the  psychological  moment ! 

The  babe  was  adopted  by  the  princess  as  her  son,  and 

56 


THE  ERA  OF  MOSES  AND  JOSHUA  57 

his  earliest  education  was  entrusted  to  his  own  loving 
mother.  Pharaoh's  daughter  offered  her  wages;  but  what 
wages  did  she  wish  other  than  the  privilege  of  nursing 
her  own  babe  under  the  protection  of  the  court?  While 
he  was  still  a  toddling  infant,  the  boy  learned  the  secret 
of  his  Hebrew  birth,  and  received  at  his  mother's  knee 
a  religious  training  that  shaped  his  whole  future  career. 
These  early  years  were  the  most  important  in  his  educa- 
tion. God  brought  it  to  pass  that  the  oppressor  should 
protect  and  train  the  deliverer  of  Israel. 

While  yet  a  small  boy,  Moses  was  taken  into  the  palace 
as  the  son  of  Pharaoh's  daughter.  The  best  teachers  in 
the  land  trained  him,  until  he  was  instructed  in  all  the 
wisdom  of  Egypt.  No  doubt  Moses  received  his  school- 
ing in  one  of  the  best  universities  of  the  time.  Promo- 
tion awaited  him  in  any  form  of  public  service  he  might 
choose  to  enter,  whether  army,  or  navy,  or  civil  rdminis- 
tration. 

37.     THE   CHOICE   OF    MOSES 

The  education  of  Moses  is  complete.  He  stands  forth 
as  a  man  in  the  prime  of  his  powers,  to  do  a  man's  work. 
He  makes  up  his  mind  to  cast  in  his  lot  with  the  people 
of  God.  He  decides  to  visit  his  Hebrew  brethren,  and 
see  how  they  fare.  His  soul  was  stirred  by  the  sight  of 
the  heavy  burdens  laid  upon  them.  When  at  length  he 
came  upon  a  cruel  Egyptian  beating  a  Hebrew,  his  wrath 
burst  forth.  "And  he  looked  this  way  and  that  way,  and 
when  he  saw  that  there  was  no  man,  he  smote  the  Egyp- 
tian, and  hid  him  in  the  sand"  (Ex.  2:  12).  The  fierce 
temper  of  Moses,  which  here  burst  all  bounds,  was  later 
brought  under  admirable  control,  so  that  he  became  the 
meekest  and  most  enduring  man  of  his  time  (Num. 
12:3). 

The  choice  of  Moses  "rather  to  share  ill-treatment  with 
the  people  of  God,  than  to  enjoy  the  pleasures  of  sin  for 


58      THE  HEART  OF  THE  OLD  TESTAMENT 

a  season,"  was  a  noble  choice.  The  method,  however, 
by  which  he  undertook  to  deliver  his  people  was  rash  and 
foolish.  Almost  immediately  after  the  murder  of  the 
cruel  Egyptian,  Moses  was  compelled  to  flee  for  his  life 
beyond  the  borders  of  Egypt.  It  seemed  that  his  life 
must  now  prove  a  failure.  In  the  wilderness  of  Midian 
he  became  a  shepherd.  A  man  trained  to  rule  over  an 
empire  must  now  keep  sheep  for  a  living ! 


38.     THE  CALL  OF   MOSES 

While  Moses  was  tending  the  flock  of  his  father-in-law 
near  Horeb,  in  the  peninsula  of  Sinai,  the  angel  of  Je- 
hovah appeared  to  him  in  a  flame  of  fire  out  of  the  midst 
of  a  bush.  When  the  bush  kept  burning  without  being 
consumed  (an  apt  illustration  of  the  preservation  of 
Israel  in  the  fiery  trial  of  Egyptian  bondage),  Moses 
turned  aside  to  see  why  the  bush  was  not  consumed. 
God  at  once  directed  Moses  to  take  off  his  sandals  and 
stand  at  a  respectful  distance.  Jehovah  announces  the 
good  news  that  He  has  seen  the  affliction  of  Israel  in 
Egypt,  and  is  come  down  to  deliver  them  from  their  op- 
pressors. He  calls  Moses  to  undertake  the  task  of  lead- 
ing Israel  out  of  Egypt. 

It  seems  to  Moses  that  he  is  the  last  man  in  the  world 
for  such  a  task ;  for  he  had  tried  once  and  signally  failed. 
"I  will  surely  be  with  thee,"  is  the  reply  of  God.  Under 
divine  leadership,  Moses  will  not  fail  (Ex.  3:1-12). 
Moses  now  inquires  more  particularly  as  to  the  divine 
name.  "Who  is  it  that  sends  me  to  Israel  ?  What  is  the 
name  of  the  God  who  will  deliver  the  children  of  Israel 
from  bondage  ?"  God  replies :  "Thus  shalt  thou  say  unto 
the  children  of  Israel,  I  AM  hath  sent  me  unto  you." 
Henceforth  His  memorial  name,  as  the  God  of  Abraham, 
Isaac,  and  Jacob,  shall  be  Jehovah.  As  the  God  of  grace 
and  redemption,  God  Almighty  (El  Shaddai)  wishes  to 
be  known  as  Jehovah.     The  revelation  of  power  and 


THE  ERA  OF  MOSES  AND  JOSHUA  59 

mercy  made  to  the  patriarchs  will  be  greatly  surpassed 
in  the  redemptive  grace  about  to  be  made  known  to  their 
descendants  (Ex.  3:13-22;  6:2-8).  The  children  of 
Israel  are  to  have  experimental  knowledge  of  God's  grace 
superior  to  any  revelation  of  earlier  times. 

Moses  now  raises  the  objection  that  his  people  will 
not  believe  him,  when  he  tells  them  that  Jehovah  has  sent 
him  to  deliver  them.  God  equips  him  with  three  mir- 
aculous signs  as  evidences  of  a  divine  call  (Ex.  4: 
1-9). 

A  third  objection  occurs  to  Moses:  he  is  not  a  good 
speaker.  Let  Jehovah  seek  a  more  eloquent  messenger. 
Jehovah  replies :  "I  will  be  with  thy  mouth,  and  teach 
thee  what  thou  shalt  speak"  (Ex.  4:  10-12). 

Excuses  having  failed,  Moses  tries  to  beg  off  entirely : 
"Send  any  one  except  me."  The  anger  of  Jehovah  was 
kindled  against  Moses,  as  it  is  against  all  who  refuse 
to  hear  His  call  to  any  form  of  service,  however  difficult, 
and  He  makes  him  dependent  on  Aaron  as  his  spokes- 
man (Ex.  4:  13-16).  The  two  brothers  meet  at  Horeb, 
and  set  out  together  to  undertake  the  task  of  delivering 
Israel  from  bondage.  They  assemble  the  elders  of  Israel, 
who  rejoice  over  the  good  news  that  Jehovah  has  come 
down  to  deliver  them  (Ex.  4:  27-31). 

39.     CONTEST   BETWEEN    MOSES   AND   PHARAOH 

Moses  and  Aaron  had  an  audience  with  the  king  of 
Egypt,  requesting  that  the  children  of  Israel  be  allowed 
to  go  into  the  wilderness  to  offer  sacrifices  to  Jehovah, 
their  God.  Pharaoh  understood  fully  that  this  was  only 
a  polite  way  of  asking  that  the  Israelites  be  permitted  to 
leave  Egypt,  no  more  to  serve  as  bondmen.  He  re- 
sponded by  making  their  work  heavier  than  before.  He 
boldly  defied  Jehovah,  as  a  God  unknown  and  powerless 
to  execute  His  purposes.  Under  the  lash  of  the  task- 
master, the  soul  of  Israel  was  more  distressed  than  it  had 


60      THE  HEART  OF  THE  OLD  TESTAMENT 

been.  Even  Moses  seemed  on  the  point  of  giving  up,  be- 
cause Jehovah  did  not  at  once  deliver  His  people  (Ex. 
5:1-23). 

When  Pharaoh  refused  to  hearken  to  the  sign  of  the 
rod  that  became  a  serpent,  Jehovah  brought  in  rapid 
succession  the  Ten  Plagues  upon  the  land  of  Egypt.  The 
plagues  became  heavier  with  each  refusal  of  Pharaoh  to 
release  the  people  of  Jehovah.  The  conduct  of  Pharaoh 
had  been  described  to  Moses  before  he  returned  to  Egypt. 
Jehovah  foresaw  the  stubbornness  and  deceit  with  which 
Pharaoh  would  resist  the  attempt  to  lead  Israel  out  of 
Egypt,  and  announced  to  Moses  that  He  would  harden 
Pharaoh's  heart,  so  that  he  would  resist  the  divine  will  to 
the  bitter  end.  It  may  be  instructive  to  notice  the  Scrip- 
ture report  of  Pharaoh's  attitude  at  the  close  of  each 
plague.  After  the  first  plague,  Pharaoh's  heart  "was 
strong.  And  Pharaoh  turned  and  went  into  his  house, 
neither  did  he  lay  even  this  to  heart"  (Ex.  7:22,23). 
When  the  plague  of  frogs  had  been  removed,  "Pharaoh 
made  heavy  his  heart"  (Ex.  8:15).  The  third  plague 
made  the  magicians  exclaim,  "This  is  the  finger  of  God ;" 
but  "Pharaoh's  heart  was  strong,  and  he  hearkened  not 
unto  them"  (Ex.  8: 19).  When  the  plague  of  flies  was 
removed,  Pharaoh  once  more  "made  his  heart  heavy," 
and  refused  to  let  Israel  go  (Ex.  8 :  32).  Divine  forbear- 
ance gave  Pharaoh  another  chance  A  grievous  murrain 
destroyed  the  cattle  of  the  Egyptians,  while  of  the  cattle 
of  the  children  of  Israel  not  one  died.  For  the  fifth  time 
"the  heart  of  Pharaoh  was  heavy,  and  he  did  not  let 
the  people  go"  (Ex.  9:7).  At  the  close  of  the  sixth 
plague,  we  read  for  the  first  time  that  "Jehovah  hardened 
(made  strong)  Pharaoh's  heart."  The  stubborn  and  de- 
ceitful king  had  repeatedly  refused  to  bow  to  the  will  of 
Jehovah.  The  God  of  the  Hebrews  now  informs  the 
haughty  monarch  that  He  will  send  all  His  plagues  upon 
his  heart  and  upon  his  people.  He  means  to  make  of 
Pharaoh  an  object  lesson  and  a  warning  to  all  the  world 


THE  ERA  OF  MOSES  AND  JOSHUA  6l 

(Ex.  9:  13-16).  The  thunderings  and  hail  of  the  seventh 
plague  so  terrified  Pharaoh  that  he  confessed  that  he 
was  in  the  wrong,  and  promised  to  let  Israel  go.  The 
false  king  broke  his  promise  again,  as  soon  as  relief  came, 
"and  hardened  (made  heavy)  his  heart,  he  and  his  serv- 
ants" (Ex.  9:34,35).  His  day  of  grace  is  past.  Noth- 
ing remains  but  divine  retribution  for  such  treachery  and 
stubbornness.  At  the  close  of  the  eighth  plague,  "Jehovah 
hardened  (made  strong)  Pharaoh's  heart"  (Ex.  10:20). 
The  plague  of  darkness  leads  Pharaoh  to  offer  to  let  all 
the  people  go  into  the  wilderness,  if  only  their  flocks  and 
herds  remain  in  Egypt.  When  Moses  rejects  the  offer, 
"Jehovah  hardened  (made  strong)  Pharaoh's  heart,  and 
he  would  not  let  them  go"  (Ex.  10:27).  When  Jehovah 
smote  the  first-born  at  midnight  throughout  Egypt,  Pha- 
raoh at  last  gave  his  consent  to  let  all  the  people  and  their 
flocks  go.  But  it  was  not  many  days  until  he  regretted 
the  step  he  had  taken,  and  set  out  in  pursuit  of  the  Israel- 
ites to  bring  them  back  as  slaves.  Jehovah  shook  off  His 
puny  adversary  in  the  Red  Sea,  and  thus  made  him  a 
warning  to  all  who  begin  to  resist  His  will. 

What  God  did  to  Pharaoh  He  will  do  to  men  now,  if 
they  imitate  that  lying  and  stubborn  king.  The  man  who 
begins  to  harden  his  heart  will  presently  find  God  co- 
operating with  him  through  the  laws  of  the  mind.  He 
will  pluck  up  courage  to  fight  God  to  a  finish;  and  that 
course  spells  destruction. 

40.     THE    PASSOVER 

The  blood  sprinkled  on  the  side-posts  and  the  lintels 
of  the  Israelite  homes  on  the  passover  night  was  sacri- 
ficial blood.  The  blood  of  the  innocent  lamb  slain  for 
the  passover  atoned  for  the  people  who  sprinkled  it  on 
their  doors.  The  whole  story  of  the  institution  of  the 
passover  is  instructive  to  the  Christian ;  for  Christ  is  our 
passover.    To  the  devout  Israelite  this  annual  feast  was 


62       THE  HEART  OF  THE  OLD  TESTAMENT 

a  reminder  of  the  grace  of  Jehovah  in  sparing  the  first- 
born of  Israel  on  the  night  when  He  led  forth  the  people 
from  the  house  of  bondage. 


41.     ISRAEL   ENRICHED    WITH    PRESENTS 

On  the  night  of  the  passover,  when  the  Egyptians  were 
urgent  that  the  people  of  Jehovah  should  at  once  depart 
from  the  land,  the  Israelites  asked  for  rich  presents  of 
jewels  and  raiment.  There  was  no  suggestion  of  borrow- 
ing, but  merely  a  request  for  gifts  from  those  who  had 
been  their  masters  (Ex.  12:33-36,  Revised  Version). 
No  doubt  these  rich  gifts  enabled  Israel  to  build  the 
costly  tabernacle  and  its  furniture. 

The  display  of  mighty  power  by  Israel's  God  led  a 
mixed  multitude  to  cast  in  their  lot  with  the  Israelites 
and  march  forth  under  the  leadership  of  Moses  (Ex. 
12:38).  This  mixed  multitude  of  foreigners  later  led 
Israel  into  sin  (Num.  11 : 4). 

42.     PILLAR  OF  CLOUD  AND  PILLAR  OF  FIRE 

By  day  and  by  night  Jehovah  gave  to  the  children  of 
Israel  a  visible  symbol  of  His  guiding  presence.  He  went 
before  them  to  lead  them  in  the  way.  When  the  Egyp- 
tians pursued  them  closely  at  the  Red  Sea,  the  pillar  of 
cloud  removed  from  before  the  camp  and  stood  between 
Israel  and  the  Egyptians.  Jehovah  thus  encouraged  His 
people  to  look  to  Him  as  their  protector.  He  led  them 
through  all  their  journey  from  the  land  of  bondage  to 
the  land  of  promise. 

43.     DELIVERANCE  AT  THE  RED   SEA 

The  contest  with  Pharaoh  and  the  gods  of  Egypt  be- 
fore the  Exodus  gave  Jehovah  occasion  to  display  His 
power  in  the  ten  plagues.    He  now  decided  to  show  forth 


THE  ERA  OF  MOSES  AND  JOSHUA  63 

His  power  and  grace  toward  Israel  by  a  more  signal  vic- 
tory over  Fharaoh  and  his  host.  He  leads  Israel  into  a 
position  from  which  it  would  seem  to  be  impossible  for 
them  to  escape  from  the  pursuit  of  a  trained  army. 
Pharaoh,  whose  stubborn  heart  refused  to  learn  the  les- 
son his  experience  ought  to  have  impressed  upon  him,  at 
once  resolved  to  pursue  the  runaway  slaves  and  bring 
them  back  to  their  former  tasks.  Boldly  pushing  into 
the  arm  of  the  sea,  which  had  been  miraculously  opened 
before  the  Israelites,  Pharaoh  and  his  host  perished  under 
the  returning  waters.  Jehovah,  by  this  signal  deliverance 
of  Israel,  made  good  His  title  as  the  owner  of  the  chosen 
people.  He  redeemed  them  and  made  them  His  forever. 
He  left  Israel  without  the  slightest  excuse  to  forsake  Him 
for  the  worship  of  other  gods.  This  notable  deliverance 
could  not  fade  from  the  memory  of  Israel.  It  was  used 
by  prophets  and  psalmists  of  later  generations  as  an  un- 
answerable argument  for  loyalty  to  Jehovah  on  the  part 
of  Israel.  We,  who  have  been  redeemed  by  the  blood  of 
Christ,  are  under  even  stronger  obligations  to  honor  and 
serve  the  One  who  redeemed  us  from  sin  and  took  us  into 
fellowship  with  Himself. 

Moses  celebrated  the  grace  and  power  of  Jehovah  in  a 
song  of  singular  beauty  and  fervor.  We,  too,  do  well  to 
celebrate  the  mercies  of  the  God  who  has  delivered  us 
from  the  slavery  of  sin.  If  the  deliverance  at  the  Red 
Sea  was  worthy  of  commemoration  in  song,  how  much 
more  the  redemption  through  the  cross !  We  should 
girdle  the  earth  with  songs  of  gratitude  and  praise  to  our 
Redeemer. 

44.     TRIALS   OF   THE   DESERT 

Jehovah  led  Israel  into  a  barren  region  where  bread 
and  water  could  not  be  found  in  quantity  sufficient 
for  the  sustenance  of  a  great  host.  Would  the  people 
trust  Him  as  a  God  able  and  willing  to  give  them  all  that 


64      THE  HEART  OF  THE  OLD  TESTAMENT 

they  needed  ?  Were  not  His  power  and  grace  sufficiently 
manifest  in  the  deliverance  from  Pharaoh  to  make,  them 
lean  upon  Him  for  help  in  the  presence  of  any  danger? 
Before  we  allow  ourselves  to  look  upon  the  fearful,  mur- 
muring Israelites  as  inferior  to  ourselves  in  faith,  it  would 
be  well  to  try  to  put  ourselves  in  imagination  in  their 
place.  The  trials  of  the  march  through  the  wilderness 
were  greater  than  we  may  have  imagined.  Hunger  and 
thirst  assailed  them  before  they  arrived  at  Sinai,  and 
there  was  no  visible  supply  of  either  water  or  food  in 
the  long  wilderness  journey  ahead  of  them.  The  situa- 
tion was  rendered  more  trying  by  the  presence  of  women 
and  little  children.  Jehovah  did  not  see  fit  to  anticipate 
their  needs,  but  allowed  thirst  and  hunger  to  assail  the 
camp.  Apart  from  supernatural  aid,  all  must  certainly 
perish  together.  Moreover,  enemies  began  to  lurk  in 
the  rear  of  the  camp  and  cut  off  the  feeblest  of  the 
people.  The  situation  called  for  courageous  faith;  and 
Israel  was  unequal  to  the  strain.  Do  not  modern  be- 
lievers often  fail  under  similar  conditions?  Do  we  always 
bring  our  troubles  to  God  in  believing  prayer,  trusting 
Him  to  find  a  way  out?  Unbelief  and  murmuring  dis- 
honor God  in  the  twentieth  century,  just  as  they  did  in 
the  long  ago. 

Jehovah  always  came  to  the  relief  of  Israel,  even 
though  they  murmured  and  complained.  He  sweetened 
for  them  the  bitter  waters  (Ex.  15:22-26).  He  gave 
them  bread  from  heaven  for  their  hunger  (Ex.  16:  1-36). 
The  only  possible  explanation  of  the  manna  is  that  God 
fed  His  people  forty  years  in  a  supernatural  way.  Israel 
would  have  perished  in  the  wilderness  if  Jehovah  had  not 
graciously  fed  them  in  a  miraculous  way.  When  the 
supply  of  water  failed,  He  caused  a  copious  stream  to 
flow  from  the  rock  in  Horeb  (Ex.  17:1-7).  When 
enemies  assailed  the  camp,  Jehovah  gave  victory  to  the 
men  of  war  under  Joshua  (Ex.  17  :  8-16).  Moses  helped 
with  his  prayers  and  Joshua  with  his  sword. 


THE  ERA  OF  MOSES  AND  JOSHUA  65 

45.     A  BUSY  LEADER 

While  Israel  was  encamped  at  Rephidim,  near  Sinai, 
Jethro,  father-in-law  of  Moses,  came  to  visit  him,  bring- 
ing with  him  the  wife  and  the  two  sons  of  Moses.  He  re- 
joiced greatly  because  of  Jehovah's  great  kindness  to  His 
oppressed  people,  and  worshiped  Him  with  a  burnt-offer- 
ing and  sacrifices  (Ex.  18:  1-12).  Jethro  observed  Moses 
surrounded  by  the  people  all  day  long  with  cases  requir- 
ing his  attention  as  leader  and  judge  in  Israel.  He  sug- 
gested a  division  of  labor  by  the  organization  of  the 
people  into  thousands  and  hundreds  and  fifties  and  tens, 
with  a  leader  over  each  group  with  authority  to  settle  all 
disputes  except  the  most  difficult :  only  great  matters  were 
to  be  brought  before  Moses.  This  sensible  plan,  which 
was  at  once  adopted,  brought  much  relief  to  the  busy 
leader  of  Israel.  The  divine  presence  and  leadership  in 
Israel  did  not  relieve  Moses  from  the  necessity  of  exer- 
cising common  sense  and  good  judgment  in  his  work. 
We  may  note,  in  passing,  how  an  outsider  may  render 
signal  service  to  the  people  of  God  by  bringing  to  their 
aid  his  valuable  experience  and  business  sense  (Ex. 
18:13-27). 

46.     THE   GIVING   OF   THE   LAW 

Perhaps  not  more  than  a  year  had  passed  away  after 
the  call  of  Moses  at  Horeb,  when  he  found  himself  back 
at  the  sacred  mount  at  the  head  of  a  great  host  of  people. 
It  had  been  an  eventful  and  significant  year  in  the  history 
of  the  kingdom  of  God.  Jehovah,  after  long  waiting,  had 
redeemed  the  seed  of  Abraham  from  bondage,  and 
brought  them  to  Himself  in  the  wilderness,  apart  from 
the  busy  life  of  the  world,  that  He  might  impart  to  them 
His  laws  and  precepts.  The  year  spent  at  Sinai,  though 
not  so  stirring  and  eventful  as  that  immediately  preced- 
ing, was  truly  epoch-making;   for  it  witnessed  the  an- 


66      THE  HEART  OF  THE  OLD  TESTAMENT 

nouncement  of  the  Ten  Commandments  from  the  smok- 
ing mount,  the  ratification  of  the  covenant  between  Je- 
hovah and  Israel,  and  the  promulgation  of  most  of  the 
civil  and  ceremonial  laws  that  were  to  govern  the  life  of 
the  people  of  Jehovah. 

As  a  preparation  for  the  meeting  with  Jehovah,  the 
people  were  to  become  ceremonially  clean,  and  to  show 
reverence  by  not  drawing  nigh  to  gaze,  lest  the  wrath  of 
Jehovah  consume  them.  Sinners  cannot  with  safety  press 
into  the  immediate  presence  of  the  holy  God  (Ex. 
19:1-15). 

When  all  was  ready,  Jehovah  manifested  His  glory  on 
Mount  Sinai  with  thunders  and  lightnings,  and  a  thick 
cloud,  and  the  voice  of  a  trumpet  exceeding  loud.  Moses 
led  the  people  out  from  the  camp  to  meet  God  and  hear 
His  commandments.  Jehovah  then  proclaimed  to  the 
trembling  people  at  the  foot  of  Mount  Sinai  the  Ten 
Words  which  lie  at  the  foundation  of  His  moral  law 
(Ex.  19:  16  to  20: 17).  That  was  a  notable  day  in  the 
history  of  religion.  We  reserve  for  special  treatment,  in 
a  separate  chapter,  the  significance  of  the  moral,  civil,  and 
ceremonial  law.  Here  we  wish  to  emphasize  the  fact 
that  God  condescended  to  speak  in  the  hearing  of  a  na- 
tion the  commandments  that  were  to  regulate  their  moral 
conduct.  God  also  gave  to  Moses  many  ordinances  and 
statutes  for  the  direction  of  the  elders  and  judges  in  Israel 
in  the  administration  of  justice  (Ex.  21  to  23).  The 
people  accept  these  laws  as  authoritative,  and  enter  into 
a  solemn  covenant  to  observe  them  (Ex.  24:  1-8).  Je- 
hovah admits  Aaron  and  other  leaders  of  Israel  to  a 
vision  of  His  glorious  presence  on  the  mount  (Ex. 
24:9-11). 

Moses  next  enters  the  glory  on  the  mount  for  a  long 
interview  with  Jehovah.  He  receives  the  pattern  of  the 
tabernacle  and  of  its  furniture  (Ex.  25  to  31). 


THE  ERA  OF  MOSES  AND  JOSHUA  67 

47,        THE   BREACH    OF   THE    COVENANT   AND   ITS   RENEWAL 

Moses  tarries  so  long  in  the  mountain  that  the  people 
grow  impatient  and  decide  to  make  for  themselves  gods 
to  lead  them  from  Sinai.  Aaron's  weakness  as  a  leader 
lies  on  the  surface  of  the  narrative.  Instead  of  rebuking 
the  people  for  impatience  and  rebellion  against  the  com- 
mandments of  Jehovah,  he  asks  for  jewels  with  which 
to  fashion  an  image,  and  makes  a  golden  calf.  Perhaps 
he  thought  he  could  stem  the  tide  setting  in  toward  idola- 
try by  proclaiming  a  feast  to  Jehovah.  The  people  might 
worship  before  the  image;  but  they  could  at  least  recog- 
nize Jehovah  as  their  God  (Ex.  32:  1-6). 

The  anger  of  Jehovah  was  kindled  against  the  rebel- 
lious nation  at  the  foot  of  the  mountain.  But  for  the 
intercession  of  Moses,  He  would  have  consumed  them. 
The  nobility  of  Moses  nowhere  appears  to  greater  advan- 
tage than  in  his  intercessory  prayers  for  his  sinful  people 
(Ex.  32:9-14,  31-32;  34:9;  Num.  11:2;  12:13; 
14:11-24;  Deut.  9:12-20,  25-29;  33:1-29).  Rejecting 
all  offers  of  personal  promotion  as  the  father  of  a  na- 
tion to  grow  up  under  Jehovah's  protecting  care,  he 
pleaded  with  unselfish  devotion  that  God  would  forgive 
Israel  and  lead  them  into  the  land  promised  to  Abraham, 
Isaac,  and  Jacob.  Jehovah  heard  the  intercession  of 
Moses  and  spared  them  for  his  sake. 

But  when  Moses  drew  near  to  the  riotous  camp  and 
caught  sight  of  the  idol  and  the  dancing,  his  anger  waxed 
hot,  and  he  dashed  the  precious  tables  of  the  law  to 
pieces  at  the  foot  of  the  mountain.  Seizing  the  image 
of  the  calf,  he  cast  it  into  the  fire,  ground  it  to  powder, 
and  scattered  the  ashes  in  the  brook,  that  the  people 
might  be  made  to  drink  their  miserable  god  (Ex. 
32:  15-20).  After  rebuking  Aaron  for  his  part  in  the  sin, 
Moses  called  for  volunteers  to  destroy  the  leaders  of  the 
rebellion  against  Jehovah  from  the  camp.  The  tribe  of 
Levi  rallied  about  Moses,  and  cut  down  about  three  thou- 


68      THE  HEART  OF  THE  OLD  TESTAMENT 

sand  of  the  traitors  (Ex.  32:21-29).  Moses  again  as- 
cends the  mountain  to  plead  with  Jehovah  to  forgive  the 
sin  of  the  people.  Jehovah  promises  that  His  angel  shall 
go  before  the  people;  but  announces  that  the  return  of 
God's  presence  to  the  sinful  camp  will  mean  punishment 
for  transgressors  (Ex.  32:30-35). 

Israel  having  broken  the  covenant,  Jehovah  is  free  to 
do  as  He  pleases.  He  offers  to  send  an  angel  before 
them  to  drive  out  the  inhabitants  of  Canaan;  but  He 
refuses  to  go  up  in  person  among  such  a  stiff-necked 
people.  He  orders  the  proud  sinners  to  strip  themselves 
of  all  their  ornaments  (Ex.  33:  1-6).  Keenly  sensible  of 
his  helplessness,  Moses  pleads  for  a  deeper  knowledge  of 
Jehovah  and  His  ways.  He  begs  that  Jehovah  will  lead 
His  people  in  person  (Ex.  33  :  12-16). 

When  Jehovah  promises  once  more  to  be  Israel's 
leader,  Moses  prays  for  a  richer  revelation  of  His  glory. 
The  history  of  religion  shows  that  the  man  who  is  liv- 
ing in  close  fellowship  with  God  is  the  one  who  most 
longs  for  a  yet  clearer  vision  of  the  divine  glory.  Je- 
hovah gives  to  Moses  as  full  a  revelation  of  His  char- 
acter and  glory  as  it  was  possible  for  him  to  have  and 
yet  live  (Ex.  33:  17  to  34:9).  He  renews  the  covenant 
with  Israel  (Ex.  34:  10-28). 

48.     THE    SHINING    FACE 

When  Moses  descended  from  the  glorious  experience 
with  God  in  the  mount,  his  face  shone  with  celestial 
brightness.  The  people  were  at  first  afraid  to  draw  near 
to  him  by  reason  of  the  glory  of  his  countenance;  but 
when  he  called  to  them,  they  drew  near  to  listen  to  his 
words.  Very  instructive  is  this  experience  of  the  servant 
of  Jehovah.  Long  waiting  in  the  immediate  presence  of 
God  illumines  the  face  of  the  believer  and  makes  him 
awe-inspiring  to  sinners.  Thus  the  face  of  Stephen,  as 
he  sat  on  trial  for  his  life,  looked  to  the  observer  "as  it 


THE  ERA  OF  MOSES  AND  JOSHUA  69 

had  been  the  face  of  an  angel"  (Acts  6:  15).  The  longer 
the  saint  stays  away  from  close  communion  with  God  the 
more  does  the  glory  of  his  face  and  life  fade.  If  the  life 
is  to  be  full  of  celestial  glory,  the  interviews  with  God 
must  be  frequent  and  prolonged  (2  Cor.  3 :  12-18).  With 
the  Christian  the  transformation  from  glory  to  glory 
is  not  dependent  on  time  or  place.  An  uninterrupted  fel- 
lowship with  the  Lord  Jesus  is  all  that  is  required.  It  is 
also  a  mark  of  the  true  saint  that  he  is  surprised  to  learn 
that  his  face  shines  with  heavenly  glory.  lie  wonders 
that  men  should  discover  in  his  life  such  brightness  that 
they  are  reminded  of  the  glory  of  God. 

49.     THE  TABERNACLE  BUILT 

The  Israelites  had  willingly  given  the  treasure  required 
to  make  the  golden  calf.  Would  Israel  give  freely  for 
God's  house?  Proclamation  was  made  that  a  free-will 
offering  should  be  made  of  materials  for  the  construction 
of  the  Tabernacle  and  all  its  furniture.  The  gifts  that 
were  brought  every  morning  by  both  men  and  women 
soon  amounted  to  more  than  was  needed.  The  Taber- 
nacle, and  the  ark,  and  the  altars,  and  all  the  vessels  were 
fashioned  according  to  the  pattern  Moses  had  seen  in  the 
mount.  When  all  was  ready  for  use,  the  cloud  covered 
the  tent  and  the  glory  of  Jehovah  filled  the  Tabernacle. 
The  public  worship  of  the  congregation  of  Israel  had  at 
last  a  central  sanctuary  (Ex.  35  to  40). 

The  rules  of  acceptable  worship  at  the  sanctuary  are 
now  given  through  Moses  (Lev.  1  to  7).  Aaron  and 
his  sons  are  set  apart  as  priests.  Nadab  and  Abihu  are 
slain  for  offering  strange  fire  before  Jehovah,  perhaps 
when  drunk  (Lev.  8  to  10).  The  ceremonial  laws  as  to 
cleanliness  of  persons,  houses,  foods,  social  life,  etc.,  are 
given  in  detail  (Lev.  11  to  27).  The  numbering  of  the 
people,  the  order  of  march,  additional  ceremonial  re- 
quirements, and  the  offerings  of  the  princes  of  the  tribes 


70      THE  HEART  OF  THE  OLD  TESTAMENT 

for  the  Tabernacle,  etc.,  are  described  in  the  early  chap- 
ters of  Numbers  (Num.  1 :  1  to  10:  10). 


50.     THE   JOURNEY  FROM    SINAI   TO  KADESH 

The  people  leave  Sinai,  with  the  cloud  of  glory  lead- 
ing them  toward  Canaan  (Num.  10:  11-36).  Soon  mur- 
murings  break  out  among  the  people.  The  mixed  multi- 
tude begin  to  long  after  the  flesh-pots  of  Egypt.  Moses 
becomes  discouraged  under  his  heavy  burden,  and  begs 
for  relief.  Jehovah  puts  the  Spirit  upon  seventy  elders 
of  Israel,  and  they  prophesy;  but  they  seem  not  to  have 
been  worthy  of  such  honor,  as  they  exercise  the  office  for 
only  one  day.  The  beautiful  unselfishness  of  Moses  shines 
out  in  his  wish  that  all  the  Lord's  people  were  prophets 
like  himself  (Num.  11). 

Human  nature  is  at  best  very  imperfect.  A  family 
quarrel  broke  out  between  Miriam  and  Aaron  on  the  one 
hand  and  Moses  and  his  Cushite  wife  on  the  other. 
Miriam  was  perhaps  jealous  of  the  power  of  the  wife  of 
Moses  over  the  great  leader.  It  is  evident  from  the  se- 
vere chastisement  inflicted  upon  Miriam  that  she  was  in 
the  wrong.  Moses  pleads  with  Jehovah  on  behalf  of  his 
erring  sister,  and  she  is  healed  (Num.  12:  1-15). 

51.     THE   FAILURE  AT   KADESH 

Having  arrived  near  the  southern  border  of  the  prom- 
ised land,  Moses  sent  twelve  spies  into  the  country  to  learn 
all  they  could  about  the  land  and  its  inhabitants.  Ten  of 
the  spies  brought  back  a  very  discouraging  report,  stating 
that,  while  the  land  was  fertile  and  attractive,  the  inhabi- 
tants were  too  strong  for  Israel  to  hope  to  drive  them  out. 
Caleb  and  Joshua  tried  to  stem  the  tide  of  discourage- 
ment and  despair  that  swept  over  the  assembly.  Open 
revolt  against  the  leadership  of  Moses  broke  forth,  and 
for  the  moment  Caleb  and  Joshua  were  in  danger  of  ston- 


THE  ERA  OF  MOSES  AND  JOSHUA  71 

ing  at  the  hands  of  the  angry  mob.  Israel  had  come  to  a 
great  crisis,  and  the  people  were  unequal  to  the  strain. 
Jehovah  threatened  to  destroy  them,  and  offered  again  to 
make  of  Moses  and  his  descendants  a  great  nation.  Once 
again  the  unselfish  leader  prayed  mightily  for  the  faith- 
less people.  Jehovah  heard  his  prayer,  but  announced 
that  He  would  not  lead  that  cowardly  generation  into 
Canaan.  They  were  doomed  to  perish  in  the  wilderness 
for  their  repeated  rebellion.  Jehovah  would  lead  their 
children  into  the  promised  land  (Num.  12:16  to  14: 
45). 

52.     THE  YEARS  OF  WANDERING 

The  trials  of  Moses  during  the  long  period  of  aimless 
wandering  in  the  wilderness  must  have  been  very  severe. 
The  rebellion  of  Korah,  Dathan,  and  Abiram  against  the 
priestly  supremacy  of  Aaron  and  the  authority  of  Moses 
as  leader  was  but  one  of  many  trying  experiences  (Num. 
16). 

53.     THE  SIN  OF  MOSES  AND  AARON 

In  the  first  month  of  the  fortieth  year,  after  nearly 
thirty-eight  years  of  wandering  and  waiting,  Israel  is 
back  at  Kadesh-barnea  again.  Here  Miriam  dies.  The 
generation  that  came  out  of  Egypt  has  perished  in  the 
wilderness,  and  a  new  generation  has  grown  up  in  its 
stead.  Will  the  sons  endure  affliction  any  better  than 
their  fathers?  Jehovah  tests  them  by  letting  the  supply 
of  water  fail.  Like  their  fathers,  they  murmur  and  com- 
plain. The  patience  of  Moses  and  Aaron  at  length  fails 
them,  and  they  make  a  proud  address  to  the  rebellious 
people.  Moses  in  anger  smites  the  rock  twice ;  whereas 
God  had  commanded  him  merely  to  speak  to  it.  Because 
they  thus  dishonor  the  holy  God  in  the  presence  of  the 
people,  Moses  and  Aaron  are  told  that  they  will  not  be 


72      THE  HEART  OF  THE  OLD  TESTAMENT 

permitted  to  lead  Israel  into  the  promised  land  (Num. 
20:1-13). 

When  God  puts  men  before  the  world  as  His  repre- 
sentatives, He  holds  them  to  a  strict  account.  Unbelief 
in  a  great  leader  of  God's  people  brings  reproach  upon 
God  Himself.  If  even  Moses,  after  a  long  career  of 
singular  faithfulness,  finally  failed  through  human  weak- 
ness, who  may  presume  upon  his  past  achievements  ?  "Let 
him  that  thinketh  he  standeth  take  heed  lest  he  fall." 

54.     CLOSING  LABORS  OF  MOSES 

Aaron  died  on  Mount  Hor.  Moses,  too,  must  soon 
lay  down  his  task.  Edom  having  refused  Israel  passage 
through  his  borders,  Moses  led  the  people  first  to  the 
south  and  then  to  the  east,  to  find  a  way  to  the  country 
east  of  the  Jordan  (Num.  20:  14  to  21 :  20).  On  the  way 
they  were  bitten  by  fiery  serpents.  At  the  command  of 
God,  Moses  made  a  serpent  of  brass  and  put  it  upon  a 
standard.  All  who  believed  in  Jehovah  looked  unto  the 
serpent  of  brass  and  were  healed.  Our  Lord  saw  in  this 
story  a  type  of  Himself  on  the  cross,  as  the  appointed 
means  of  salvation  for  all  who  will  look  to  Him  in  faith 
(John  3: 14, 15). 

The  fertile  districts  east  of  the  Jordan  were  conquered 
by  Israel  under  the  leadership  of  Moses  and  Joshua 
(Num.  21:21-35).  Balak  sent  for  the  famous  seer, 
Balaam,  to  curse  Israel ;  but  Jehovah  made  him  the  rather 
to  bless  them  (Num.  22  to  24).  The  covetous  prophet, 
disappointed  over  his  failure  to  secure  a  rich  reward 
from  the  king  of  Moab,  sought  revenge  by  inducing  the 
women  of  Moab  and  Midian  to  invite  the  Israelites  to 
join  in  the  lascivious  rites  of  Baal  worship.  He  was  slain 
by  the  Israelites  in  the  war  against  Midian  (Num. 
25: 1-18;  31:8, 16). 

Moses  asks  Jehovah  to  name  a  man  to  lead  Israel  after 


THE  ERA  OF  MOSES  AND  JOSHUA  73 

his  death,  and  Jehovah  directs  him  to  ordain  Joshua  as 
his  successor  (Num.  27:  12-23).  Many  ceremonial  and 
civil  ordinances  were  given  through  Moses  in  these  clos- 
ing months  of  his  life  (Num.  25  to  36). 

55.     DEUTERONOMY 

This  is  one  of  the  great  books  of  the  Old  Testament. 
The  aged  lawgiver  pours  out  his  heart  in  earnest  appeals 
to  his  people  to  love  Jehovah  and  keep  all  His  command- 
ments. He  reviews  all  the  mighty  acts  of  Jehovah  in 
behalf  of  Israel,  and  exhorts  Israel  to  be  faithful  and 
obedient.  The  style  is  free  and  flowing,  as  befits  popular 
address.  The  Jews  made  no  mistake  in  choosing  six 
verses  from  Deuteronomy  as  the  essence  of  their  re- 
ligion, which  Jewish  lads  were  required  to  commit  to 
memory  before  being  admitted  to  membership  in  the  syna- 
gogue (Deut.  6:4-9).  Jesus,  who  was  fond  of  Deuter- 
onomy, makes  Deuteronomy  6 :  5  the  first  and  greatest 
commandment.  He  placed  alongside  of  it  Lev.  19:18. 
The  presence  of  these  two  sentences  in  the  Pentateuch 
is  alone  sufficient  to  make  the  followers  of  Jesus  revere 
these  ancient  books. 

Moses  not  only  delivered  addresses  in  his  closing  days, 
but  also  "wrote  this  law"  and  delivered  it  to  the  priests 
for  safe-keeping  (Deut.  31:9).  While  we  are  nowhere 
told  that  Moses  wrote  every  line  of  the  Pentateuch,  his 
activity  as  a  writer  is  expressly  asserted  in  the  Penta- 
teuch (Ex.  17:14;  34:27;  Num.  33:2;  Deut.  31:9,22, 
24-26).  All  Israel's  historians  and  prophets  and  psalm- 
ists are  agreed  in  ascribing  the  Law  to  Moses,  and  many 
of  them  speak  of  him  as  an  author.  Our  Lord  Jesus 
gave  His  endorsement  to  the  view  that  Moses  was  a 
writer  of  Scripture  (John  5  :  45-47) .  Modern  radical  criti- 
cism has  gone  too  far  in  its  opposition  to  Mosaic  author- 
ship.    The  plain  reader  who  ascribes  everything  in  the 


74      THE  HEART  OF  THE  OLD  TESTAMENT 

Pentateuch  to  Moses  as  the  responsible  author  is  nearer 
the  truth  than  the  modern  critics  who  talk  learnedly  of  a 
host  of  unknown  authors  and  editors. 

Four  poems  are  ascribed  to  Moses  (Ex.  15;  Deut.  32; 
S3;  Psalm  90),  all  of  them  majestic  in  thought  and  ex- 
pression. 

56.     GENERAL   ESTIMATE   OF    MOSES 

1.  Moses  was  the  greatest  prophet  of  the  Old  Testa- 
ment. God  communed  with  him  face  to  face  (Num. 
12:6-8;  Deut.  34:10-12).  Moses  was  a  type  of  Jesus 
as  prophet  (Deut.  18:  15-19). 

2.  The  great  Lawgiver.  "The  law  was  given  by 
Moses"  (John  1: 17).  He  thus  shaped  the  moral,  civil, 
and  ceremonial  law  for  the  chosen  nation. 

3.  A  prince  of  intercessors  (Jer.  15  : 1).  He  was  thor- 
oughly unselfish  in  his  praying  (Deut.  9:18-20,  25-29). 

4.  The  meekest  man  of  his  time  (Num.  12:3).  Pa- 
tient and  persevering,  he  stood  up  under  a  load  that  would 
have  crushed  almost  any  one  else.  Michael  Angelo's  great 
statue  properly  represents  him  as  a  man  of  great  physical 
strength. 

5.  A  great  soul-winner.  He  induced  his  nation  to  put 
their  trust  in  Jehovah.  His  skill  and  perseverance  in  win- 
ning Hobab  to  join  the  people  of  Jehovah  are  instructive 
and  inspiring  to  soul-winners  to-day  (Num.  10:29-32). 

57.     JOSHUA   CONQUERS  CANAAN 

Joshua  had  been  the  trusted  helper  of  Moses  for  forty 
years.  It  was  a  sad  day  for  him  when  Moses  ascended 
to  the  top  of  Pisgah  nevermore  to  lead  the  host  of  Israel. 
But  he  took  up  the  unfinished  task  of  his  great  captain, 
and  led  Israel  across  the  Jordan  to  the  conquest  of 
Canaan.  Joshua  was  well  qualified  for  the  work  in  hand ; 
for  he  was  a  great  general.     Jehovah  gave  him  special 


THE  ERA  OF  MOSES  AND  JOSHUA  75 

tokens  of  His  presence  and  blessing  at  the  crossing  of 
the  Jordan  and  at  the  capture  of  Jericho  (Josh.  1  to  6). 
The  temporary  reverse  at  Ai,  caused  by  the  covetous  deed 
of  Achan,  was  speedily  followed  by  victory  (Josh.  7,  8). 
Joshua  drove  the  wedge  through  the  center  of  the  land  by 
his  great  victory  at  Gibeon.  He  at  once  overran  the 
southern  part  of  the  country  (Josh.  9,  10).  He  then 
turned  his  attention  to  the  north,  and  crushed  the  power- 
ful league  of  Jabin  by  the  waters  of  Merom  (Josh. 
11 :  1-15).  Jehovah  gave  him  victory  in  all  parts  of  the 
land  (Josh.  11: 16  to  12:24). 

58.     THE  DESTRUCTION   OF  THE   CANAANITES 

The  work  of  destroying  completely  the  wicked  peoples 
inhabiting  Canaan  was  entrusted  to  Israel  as  an  object 
lesson.  They  were  made  the  executioners  of  the  wrath 
of  the  holy  God  against  peoples  sunk  in  vice  and  corrup- 
tion so  great  that  there  was  no  hope  of  reclaiming  them. 
Skeptics  have  made  a  great  outcry  against  the  Bible  and 
against  the  God  of  the  Bible  because  of  the  command  to 
exterminate  the  Canaanites.  We  must  be  frank  enough 
to  recognize  the  difficulty.  Of  course,  no  Christian  nation 
could  now  treat  a  barbarous  people  thus  without  raising 
a  storm  of  protest  from  the  civilized  world.  While 
frankly  recognizing  the  fact  that  such  a  program  would 
not,  in  these  days  of  Christian  light,  be  recognized  as 
coming  from  God,  we  ought  not,  therefore,  to  conclude 
that  the  Pentateuch  and  Joshua  made  a  mistake  in  repre- 
senting the  command  as  coming  from  Jehovah.  In  the 
days  of  Moses  and  Joshua,  and  for  centuries  afterward, 
the  nations  in  and  around  Canaan  recognized  the  right 
of  peoples  to  devote  their  enemies  to  destruction  in  a  holy 
war.  The  consciences  of  the  Israelites  did  not  rebel 
against  such  a  war,  as  our  enlightened  Christian  con- 
sciences would.  Hence  it  was  possible  to  use  the  Israel- 
ites in  that  early  time  as  executioners  of  the  just  wrath 


76      THE  HEART  OF  THE  OLD  TESTAMENT 

of  God  against  the  hopelessly  corrupt  Canaanites.  In- 
stead of  employing  pestilence  or  earthquake,  Jehovah  saw 
fit  to  destroy  them  by  the  sword  of  Israel.  The  lesson 
would  thus  be  driven  deep  into  the  minds  of  the  children 
of  Israel  that  moral  corruption  finally  leads  to  a  frightful 
doom. 

Israel  did  not,  as  a  matter  of  fact,  carry  out  fully  the 
work  of  destroying  the  wicked  tribes  in  Canaan.  Many 
were  left,  who  later  taught  Israel  the  impure  rites  of 
heathen  life  and  worship. 

59.     SETTLEMENT  OF  THE  TRIBES 

If  Joshua's  first  great  work  was  the  conquest  of 
Canaan,  the  second  was  the  division  of  the  land  among 
the  tribes.  He  tried  to  stimulate  the  various  tribes  to 
complete  the  conquest  of  the  land  in  every  part  (Josh. 
13  to  21). 

60.   joshua's  closing  days 

Imitating  the  great  leader  Moses,  Joshua  spoke  earnest 
words  to  the  people  before  he  laid  down  his  work  (Josh. 
23  and  24).  He  tried  to  commit  Israel  for  all  future 
time  to  faithfulness  to  Jehovah.  He  succeeded  in  quick- 
ening for  the  moment  the  loyalty  of  the  leaders  in  Israel. 
As  long  as  Joshua's  associates  and  personal  friends  lived, 
the  people  were  comparatively  faithful.  Joshua  left  a 
noble  record.    There  is  no  serious  blot  on  his  character. 


Chapter  V* 

THE  LAW  OF  MOSES 

THE  uniform  teaching  of  the  Bible  is  that  "the  law 
was  given  through  Moses"  (John  1:17;  7:19; 
5  :  45-47;  Luke  24:  27).  Many  modern  critics  take  issue 
with  this  view ;  but  their  theories  are  burdened  with  more 
difficulties  than  the  traditional  view  that  Moses  gave  to 
Israel  both  its  moral  and  its  ritual  laws.  A  brief  discus- 
sion of  each  of  the  great  sections  of  the  Mosaic  Law 
may  well  prove  interesting  and  instructive  to  Christian 
students. 

61.     THE  TEN  COMMANDMENTS  FUNDAMENTAL 

The  ten  words  spoken  by  Jehovah  from  Mount  Sinai 
and  engraved  on  the  two  tables  of  stone  lie  at  the  foun- 
dation of  Israel's  laws.  They  may  be  described  as  Israel's 
constitution,  all  else  in  the  Pentateuch  comprising  the 
statutory  law.  The  ordinances  and  statutes  of  the  civil 
and  ritual  law  were  subject  to  modification  to  meet  the 
changing  conditions  in  Israel's  life;  but  the  command- 
ments abide  unchanged  and  unchangeable.  Christian 
scholars  are  agreed  in  accepting  all  of  these  great  com- 
mandments, with  the  possible  exception  of  the  fourth,  as 
binding  upon  all  men  to  the  end  of  time.  Our  Lord  Jesus 
and  His  apostles  gathered  up  into  the  body  of  their  ethi- 
cal and  religious  teaching  these  ancient  prohibitions  and 
precepts.    Jesus  took  these  commandments  as  a  text  for 

*  Teachers  using  this  Manual  as  a  text-book  on  Old  Testament 
History  will  omit  Chapter  V. 

77 


78      THE  HEART  OF  THE  OLD  TESTAMENT 

His  own  higher  and  perfect  teaching.  He  carried  them 
into  the  realm  of  thought  and  feeling,  requiring  His  dis- 
ciples to  abstain  from  anger  and  lust  and  foolish  swear- 
ing, as  being  really  violations  of  the  commands  against 
murder,  adultery,  and  false  swearing  (Matt.  5:  17-37). 


62.     CHRISTIAN  ATTITUDE  TO  THE  SABBATH 

Christian  opinion  and  practice  have  not  been  uniform 
with  regard  to  the  observance  of  the  sabbath.  A  few 
small  bodies  of  Christians  observe  the  seventh  day  (Sat- 
urday) as  the  stricter  Jews  do.  Many  have  brought  over 
into  the  Lord's  Day  (Sunday)  the  strict  requirements  of 
the  Jewish  sabbath,  keeping  the  first  day  of  the  week  as 
a  Christan  sabbath.  These  two  parties  insist  that  the  law 
of  the  sabbath  is  binding  upon  Christians.  At  the  other 
extreme,  some  teach  that  the  sabbath  idea  is  wholly  elimi- 
nated from  Christian  life  and  teaching.  They  support 
their  contention  by  our  Lord's  neglect  of  the  strict  Phari- 
saic rules  for  the  observance  of  the  sabbath  (Luke 
6:1-11;  13:10-17),  and  by  Paul's  teaching  against  the 
observance  of  days  and  seasons  (Rom.  14:5,6;  Gal. 
4:10,11;  Col.  2:16,17).  Most  evangelical  Christians 
choose  a  middle  course,  observing  the  Lord's  Day  as  a 
day  of  rest  from  ordinary  secular  labor,  as  well  as  a  day 
for  the  worship  of  the  risen  Christ.  This  course  seems 
to  be  more  in  accord  with  the  example  of  our  Lord,  who 
observed  the  sabbath  without  regard  for  Pharisaic  rules, 
but  in  the  spirit  and  manner  which  God  orisrmallv  in- 
tended. To  be  sure,  He  asserted  His  lordsl-p'o  over  the 
sabbath  (Mark  2:28)  ;  and  He  might  have  abrogated  it 
altogether,  if  He  had  so  desired.  He  seems,  however, 
to  recognize  the  sabbath  as  one  of  God's  gifts  to  all  man- 
kind, and  not  merely  to  the  Hebrew  nation,  when  He 
says,  "The  sabbath  was  made  for  man,  and  not  man  for 
the  sabbath."  His  own  example  teaches  that  works  of 
charity  could  be  done  on  God's  holy  day ;  and  He  shows 


THE  LAW  OF  MOSES  79 

that  even  the  Law  did  not  forbid  works  of  necessity  and 
mercy  (Matt.  12:9-14). 

The  transition  from  the  seventh  day  to  the  first  day  of 
the  week  seems  to  have  been  made  in  apostolic  times  and 
with  apostolic  approval  (Acts  20:7;  I  Cor.  16:2;  Rev. 
1  :  10).  The  strict  requirements  of  the  Jewish  law  as  to 
picking  up  sticks  or  kindling  fire  on  the  sabbath  were  not, 
so  far  as  we  can  learn,  brought  over  into  the  early  Chris- 
tian observance  of  the  Lord's  Day  as  a  day  of  rest  and 
worship.  Whenever  the  sabbath  becomes  a  burden  rather 
than  a  blessing,  God's  purpose  in  its  institution  is  per- 
verted. Paul's  warning  against  the  observance  of  days 
was  a  part  of  his  teaching  against  the  laying  of  the  yoke 
of  the  Jewish  law  on  the  necks  of  believers.  He  stood 
for  Christian  liberty;  and  would  have  resisted  the  effort 
to  convert  the  Lord's  Day  into  a  strict  Jewish  sabbath. 
Perhaps  most  Christians  now  err  in  allowing  too  much 
secular  labor  to  be  brought  over  into  the  Lord's  Day. 

The  Ten  Commandments  fall  naturally  into  two  divi- 
sions:  (1)  Duties  to  God;  (2)  duties  to  our  fellow  men. 

63.     DUTIES  TO  GOD 

(1)  Worship  only  one  God.  This  commandment  is 
founded  on  the  unity  of  God.  The  Old  Testament  in 
all  its  parts  is  opposed  to  polytheism,  or  the  doctrine  that 
there  are  many  gods.  It  is  the  fashion  now  in  some  quar- 
ters to  say  that  the  prophets  of  the  eighth  century  before 
Christ  were  the  first  to  teach  that  there  is  only  one  God. 
The  evidence  for  such  a  view  is  wholly  inadequate.  Moses 
no  more  believed  in  the  existence  of  gods  other  than 
Jehovah  than  did  Paul  when  he  said.  "There  are  gods 
many,  and  lords  manv"  (I  Cor.  8:5). 

(2)  Worship  God  without  the  use  of  images.  The 
second  commandment  is  founded  on  the  spirituality  of 
God.  There  was  no  image  of  Jehovah  in  the  Taber- 
nacle.    The  worship  of  images  was  expressly  forbidden. 


80      THE  HEART  OF  THE  OLD  TESTAMENT 

Roman  Catholics  are,  in  this  matter,  below  the  level  of 
Judaism.  The  use  of  images  for  promoting  worship  is  a 
relic  of  heathenism,  and  should  have  no  place  among 
Christians. 

(3)  Reverence  God's  name  as  standing  for  His  nature. 
False  swearing  is  an  insult  to  God.  Even  irreverent  use 
of  God's  name,  whether  in  jest  or  in  anger,  is  a  violation 
of  the  third  commandment. 

(4)  Keep  God's  day  holy.  (See  discussion  above  as 
to  the  relation  of  Christians  to  the  sabbath.) 

64.     DUTIES  TO  OUR   FELLOWMEN 

(5)  Honor  parents.  Irreverence  is  a  crying  sin.  The 
fifth  commandment  aims  at  the  preservation  of  order  in 
the  home.  It  is  the  first  commandment  with  a  promise 
attached. 

(6)  Do  not  commit  murder ;  for  human  life  is  sacred. 
Christian  teachers  in  home  and  pulpit  and  press  and 
school  need  to  press  this  commandment  home  to  the 
modern  conscience  in  America.  Homicide  is  frightfully 
frequent  in  our  fair  land. 

(7)  Do  not  commit  adultery.  This  prohibition  is 
founded  on  the  sacredness  of  the  marital  tie.  Our  Lord 
makes  it  cover  the  inner  realm  of  thought  and  feeling  as 
thoroughly  as  that  of  outward  acts. 

^8)  Do  not  steal.  We  need  to  be  on  our  guard,  lest  we 
filch  from  another  that  which  is  his. 

(9)  Do  not  lie.  Falsehood  may  rob  another  of  prop- 
erty or  reputation.  The  God  of  truth  thunders  against 
lying  in  all  its  forms. 

(10)  Do  not  covet.  This  is  the  most  internal  and 
searching  of  all  the  commandments.  Paul  tells  us  how 
this  prohibition  revealed  to  him  his  sinfulness  (Rom. 
7:7-11).  Thought  and  desire  are  thus  included  in  the 
moral  world  over  which  the  God  of  Israel  presides.  He 
requires  a  good  heart  as  well  as  a  right  life. 


THE  LAW  OF  MOSES  81 

65.     THE   LAW   OF  LOVE 

Our  Lord  Jesus  reduces  the  commandments  of  the  Old 
Testament  to  two :  ( 1 )  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart.  (2)  Thou  shalt  love  thy  neighbor  as 
thyself  (Matt.  22:  34-40;  Deut.  6:5;  Lev.  19:  18).  He 
adds  a  third,  that  His  followers  shall  love  one  another 
(John  13  :  34,  35).  He  evidently  means  to  require  a  love 
among  His  disciples  like  His  own  great  love  in  laying 
down  His  life  for  others  (John  15  :  9-14) .  All  the  law  of 
Christ  is  contained  in  one  great  command :  Thou  shalt 
love  like  me !  Jesus  loved  the  Father  with  all  His  heart, 
His  neighbor  as  Himself,  and  His  disciples  with  a  love 
that  led  Him  to  lay  down  His  life  for  them.  He  asks  us 
to  imitate  Him  in  loving.  Our  conduct  will  then  be  per- 
fect like  His. 

66.     FIRST  DRAFT  OF  THE  CIVIL  LAW 

The  ordinances  found  in  Exodus  21  to  23,  and  34, 
while  containing  some  laws  as  to  religious  worship,  are 
for  the  most  part  statutes  for  the  regulation  of  the  civil 
and  social  life  of  the  Israelites.  Jehovah  adapts  His  re- 
quirements to  the  people.  He  takes  the  Hebrews  as  they 
are,  and  gradually  educates  them  in  justice  and  mercy. 
These  precepts  are  not  final,  but  part  of  a  progressive 
revelation.  God  tolerated  things  then  which  He  would 
not  allow  in  the  Christian  dispensation.  The  law  as  to 
divorce  is  a  good  example  of  the  accommodation  of  the 
laws  to  the  condition  of  Israel  (Deut.  24:1-4).  The 
Lord  Jesus  expressly  teaches  that  this  lowering  of  God's 
thought  for  marriage  was  a  concession  to  the  hardness 
of  heart  of  the  Israelites :  "Moses  for  your  hardness  of 
heart  suffered  you  to  put  away  your  wives :  but  from  the 
beginning  it  hath  not  been  so"  (Matt.  19:3-9).  Many 
of  the  ordinances  in  the  Mosaic  Law  were  temporary,  be- 
ing adapted  to  the  condition  of  Israel  in  that  early  time. 


82      THE  HEART  OF  THE  OLD  TESTAMENT 

We  are  no  more  under  bondage  to  the  laws  concerning 
slavery,  polygamy,  divorce,  etc.,  than  we  are  under  the 
yoke  of  the  Mosaic  ritual.  Legislators  in  Christian  lands 
may  well  study  these  ancient  laws  for  the  regulation  of 
Israel's  social  life;  but  they  ought  not  to  make  the  mis- 
take of  supposing  that  it  would  please  Jehovah  to  see 
them  incorporated,  without  modification,  in  the  statutory 
law  of  a  modern  State. 

There  is  a  merciful  side  to  all  these  statutes,  if  one 
studies  them  in  the  light  of  their  origin.  Abuses  that 
were  common  among  other  ancient  nations  are  expressly 
forbidden  in  Israel.  The  Law  of  Moses  aims  at  protec- 
tion for  the  innocent  and  the  application  of  rigid  justice 
to  the  criminal.  There  is  much  use  of  the  death-penalty 
— far  more  than  would  be  fitting  in  a  code  of  laws  for  a 
modern  State.  Here,  again,  one  ought  to  compare  the 
Law  of  Moses  with  the  Code  of  Hammurabi  of  Babylon, 
and  note  how  much  more  severe  are  the  penalties  in  the 
Babylonian  Code.  Jehovah  was  educating  Israel  through 
these  statutes  to  set  a  higher  value  upon  human  life. 
Even  now,  however,  the  death-penalty  ought  to  be  in- 
flicted for  cold-blooded  murdei  and  brutal  rape. 

67.     THE  RITUAL  LAW 

The  holiness  of  Jehovah  lies  at  the  foundation  of  the 
ritual  laws  of  the  Pentateuch:  "Ye  shall  be  holy;  for  I 
Jehovah  your  God  am  holy"  (Lev.  19:2).  There  is  no 
sharp  distinction  in  the  Pentateuch  between  the  moral  and 
the  ceremonial.  Jehovah  requires  of  Israel  both  moral 
uprightness  and  ceremonial  purity.  He  wishes  His  peo- 
ple to  be  clean  and  pure  in  every  department  of  their  life. 
Whatever  is  distasteful  to  Jehovah  is  forbidden,  whether 
it  be  a  violation  of  the  Ten  Commandments  or  a  trespass 
against  common  decency.  Vulgarity  and  indecency  of 
every  sort  must  be  removed  from  the  people  among  whom 
Jehovah  dwells.    Some  modern  readers  scoff  at  the  laws 


THE  LAW  OF  MOSES  83 

of  decency  and  hygiene  in  the  Pentateuch ;  but  they  are 
needed  to-day  in  many  social  groups  of  our  own  land. 
The  general  effect  of  the  reading  of  these  ancient  ritual 
laws  makes  for  improved  social  conditions.  Their  educa- 
tional value  did  not  cease  with  the  passing  away  of  the 
ritual  as  a  divine  requirement.  Christians  may  now  eat 
any  animal  or  bird  or  reptile,  if  they  so  desire;  but  the 
most  wholesome  meats  are  those  which  were  allowed  to 
the  Israelites. 

68.     WHAT  THE  LAW   COULD  NOT  DO 

It  is  thought  by  many  careless  readers  of  the  Penta- 
teuch that  the  sacrificial  system  provided  atonement  for 
all  sorts  of  sins  in  Israel.  Davidson  and  others  have 
shown  that  the  Levitical  system  provides  atonement  only 
for  sins  of  ignorance  and  weakness,  but  not  for  sins  donc- 
with  a  high  hand.  For  sins  committed  unwittingly 
(through  error)  the  sin-offering  provided  atonement 
(Lev.  4:  2,  3,  13,  14,  22,  23,  27,  28;  5:  1-6).  The  tres- 
pass-offering likewise  made  atonement  only  for  sins  done 
in  ignorance  or  through  weakness  (Lev.  5  :  14-19).  Per- 
haps Leviticus  6:1-7  might  seem  to  provide  atonement 
for  all  sorts  of  sins ;  but  it  is  probable  that  here,  too,  the 
sins  named  (theft,  robbery,  false  swearing)  are  consid- 
ered as  flowing  from  human  weakness.  They  are  not 
done  with  a  high  hand.  For  many  sins  there  was  noth- 
ing left  but  a  complete  severance  from  Israel,  either  by 
death  or  expulsion  from  the  congregation  (Lev.  17:  10: 
18 :  29 ;  20 :  1-16,  27) .  The  sacrificial  system  in  the  Penta- 
teuch made  no  provision  for  atonement  and  forgiveness 
for  such  terrible  sins.  The  blood  of  bulls  and  goats  could 
not  cover  such  sins. 

Even  the  ritual  of  the  Day  of  Atonement  should  be 
studied  in  the  li.^ht  of  the  distinction  between  sins 
of  weakness  and  sins  of  open  rebellion.  The  sacrifices  of 
that  annual  atonement  were  intended  to  cover  the  sins  of 


84      THE  HEART  OF  THE  OLD  TESTAMENT 

the  high  priest  and  of  the  nation  as  a  whole  (Lev.  16). 
Human  imperfections  in  the  priest  and  the  people  called 
for  atonement;  and  this  annual  ceremony  was  instituted 
for  the  benefit  of  those  living  in  covenant  relation  with 
Jehovah.  High-handed  sinners  had  no  part  in  the  atone- 
ment. 

Was  there  no  way  of  escape,  then,  if  individuals  or  the 
nation  as  a  whole  should  commit  sins  of  rebellion?  We 
do  not  need  to  leave  the  Pentateuch  to  discover  that  the 
mercy  of  Jehovah  could  be  invoked  on  behalf  of  rebel- 
lious sinners.  God  heard  the  prayers  of  Moses  on  behalf 
of  the  nation,  and  also  on  behalf  of  individuals  (Ex. 
32:7-14;  Num.  12:9-14).  Jehovah  revealed  Himself  to 
Moses  as  "a  God  merciful  and  gracious,  slow  to  anger 
and  abundant  in  loving-kindness  and  truth;  keeping  lov- 
ing-kindness for  thousands,  forgiving  iniquity  and  trans- 
gression and  sin"  (Ex.  34:6,7).  He  is  also,  as  the  fol- 
lowing words  show,  a  God  of  retributive  righteousness, 
and  will  by  no  means  let  sin  go  unpunished.  Prophets 
and  psalmists,  throughout  the  Old  Testament  period, 
unite  in  exalting  the  mercy  of  Jehovah  to  repentant  sin- 
ners. The  Fifty-first  Psalm  is  proof  enough  that  a  soul 
guilty  of  murder  and  adultery  could  yet  find  forgiveness 
and  cleansing  through  penitent  confession.  The  righteous 
Ruler  of  Israel  was  merciful  and  gracious. 

69.     LESSONS  FROM  LEVITICUS 

It  may  be  suggestive  to  Christians  to  recall  some  of 
the  principal  rules  of  the  Levitical  Law. 

(1)  All  offerings  to  God  must  be  without  blemish. 
He  requires  a  perfect  offering  (Lev.  1 :3, 10;  3:  1,  etc.). 
There  was  more  leniency  in  free-will  offerings,  as  not 
matters  of  debt,  but  of  gift  to  God  (Lev.  22 :  23). 

(2)  The  first-fruits  belong  to  Jehovah  (Lev.  23:  10). 
Do  we  put  our  religious  offerings  last  of  all?  or  does 
God  come  first? 


THE  LAW  OF  MOSES  85 

(3)  A  sin  unwittingly  committed  must  be  atoned  for 
as  soon  as  discovered  (Lev.  4:2,  13,  etc.). 

(4)  Official  position  brings  corresponding  responsibil- 
ity, the  sins  of  rulers  calling  for  more  expensive  offerings 
(Lev.  4:3,22,27,32).  Is  it  worse  for  a  pastor  to  refuse 
to  pay  his  debts  than  it  would  be  for  a  layman?  See 
Matthew  5 :  19  for  the  sin  of  false  teaching. 

(5)  Restitution  in  the  case  of  theft  or  other  wrong 
must  be  made  (Lev.  5  :  15,  16 ;  6 :  5  ;  22  :  14 ;  Num.  5  :  6-8. 
Compare  Ex.  22:1-15).  A  professing  Christian  who 
takes  the  bankrupt  law  and  afterwards  grows  rich,  with- 
out paying  his  debts,  should  be  sent  to  school  to 
Moses. 

(6)  Care  should  be  exercised  in  the  cultivation  of  a 
life  clean  in  every  respect  (Lev.  15:31;  18:30). 

70.     THE  DEUTERONOMIC  CODE 

Perhaps  it  is  hardly  proper  to  speak  of  the  legal  sec- 
tion of  the  great  address  of  Moses  as  a  code;  for  it  is  a 
popular  discussion  of  the  moral,  civil,  and  religious  laws 
already  given  through  Moses.  Exhortations  and  warn- 
ings are  interspersed  among  the  statutes  and  precepts. 
The  great  lawgiver  plies  his  people  with  reasons  for  ob- 
serving Jehovah's  commandments,  lie  does  not  quote 
the  laws  previously  given  verbatim;  but  presents  them  in 
a  popular  manner,  sometimes  enlarging  upon  the  brief 
code  found  in  Exodus  21-23. 

The  core  of  the  great  lawgiver's  closing  message  is  the 
command  to  love  Jehovah  with  all  the  heart  (Deut. 
6:4-9).  Jehovah  has  shown  His  love  to  Israel  by  re- 
deeming them  from  bondage  and  giving  them  His  laws. 
Israel  is  Jehovah's  peculiar  treasure.  He  expects,  in  re- 
turn for  His  electing  love  and  faithfulness,  the  answering 
love  and  obedience  of  Israel. 

The  moral  and  spiritual  interpretation  of  the  laws  in 
Deuteronomy  seems  to  some  scholars  too  high   for  the 


86      THE  HEART  OF  THE  OLD  TESTAMENT 

period  of  Moses.  The  testimony  of  the  Bible  in  all  its 
parts  is  uniform  in  representing  Moses  as  the  greatest 
prophet  of  the  Old  Testament.  Jehovah  spoke  with  him 
face  to  face,  and  gave  him  unique  revelation  of  His  char- 
acter and  will.  The  words  ascribed  to  Moses  in  Deuter- 
onomy are  a  fitting  ^climax  to  his  life  and  work. 

The  value  of  these  addresses  as  an  education  in  mercy 
can  scarcely  be  exaggerated.  See  especially  Deuteronomy 
15:1-18;  22:4;  23:15,  16,  19;  24:16,  19-22;  25:3; 
26:12.  Had  the  Israelites  taught  their  .children  the 
Pentateuch  as  they  were  urged  to  do,  the  history  of  the 
nation  would  have  been  far  different.  The  mistakes  and 
s:ns  of  the  period  of  the  Judges  would  have  been  well- 
nigh  impossible  to  a  people  saturated  with  Genesis  and 
Deuteronomy. 

71.     INFERIORITY  OF  THE  MOSAIC  LAW  TO  THE  GOSPEL 
OF    CHRIST 

While  defending  the  early  revelation  from  unjust  at- 
tack, we  shall  not  make  the  mistake  of  assuming  that  the 
Bible  is  on  a  dead  level.  The  fragmentary  revelation 
made  in  old  time  to  the  fathers  through  the  prophets, 
albeit  a  revelation  from  God,  is  as  the  light  of  the  stars 
when  compared  to  the  noonday  splendor  of  the  revela- 
tion through  God's  own  Son  (Heb.  1:1-4).  We  may 
represent  this  inferiority  from  four  different  points  of 
view,  in  each  case  taking  a  New  Testament  writer  as  our 
guide. 

(1)  In  contrast  with  the  freedom  of  the  Christian  life, 
the  Law  was  a  yoke  of  bondage.  Peter  describes  the 
precepts  of  the  ritual  law  as  a  yoke,  "which  neither  our 
fathers  nor  we  were  able  to  bear"  (Acts  15:  10).  Paul 
emphasizes  the  contrast,  referring  to  the  Mosaic  system  as 
"a  yoke  of  bondage"  (Gal.  5:1).  He  shows  how  the 
disciples  of  Christ  are  not  under  the  law  (Gal.  5 :  3,  18). 
To  the  Christian  "the  whole  law  is  fulfilled  in  one  word, 


THE  LAW  OF  MOSES  87 

even  in  this :  Thou  shalt  love  thy  neighbor  as  thyself" 
(Gal.  5:14). 

(2)  The  Law  was  a  ministration  of  condemnation  and 
death;  while  the  Gospel  is  a  ministration  of  righteousness 
(II  Cor.  3:1-11).  The  old  covenant  was  one  of  the 
letter,  on  tables  of  stone ;  the  new  covenant  is  of  the 
spirit.  The  glory  of  the  old  covenant  was  transitory  and 
fading,  like  the  shining  of  the  face  of  Moses;  the  new 
covenant  is  permanent,  and  its  glory  shall  ever  increase. 
Paul  delights  in  contrasting  the  glory  of  the  Christian 
system  with  the  inferior  system  for  which  he  was  once 
such  a  zealot  (Rom.  4:13-15;  7:7-25;  Gal.  2:15-21; 
3:  10-14).  Our  Lord  must  have  had  some  such  contrast 
in  mind  when  He  said  of  the  great  forerunner,  the  last 
prophet  of  the  old  dispensation:  "Verily  I  say  unto  you, 
Among  them  that  are  born  of  women  there  hath  not 
arisen  a  greater  than  John  the  Baptist :  yet  he  that  is  but 
little  in  the  kingdom  of  heaven  is  greater  than  he"  (Matt. 
11:11-15). 

(3)  The  Law  was  only  a  tutor  to  lead  men  into  the 
school  of  Christ  (Gal.  3:24).  The  Roman  lad  was  led 
to  school  by  a  slave;  at  the  door  of  the  school  he  passed 
from  the  care  of  the  slave  into  that  of  the  teacher.  The 
law  could  not  make  alive ;  but  in  Christ  men  become  sons 
of  God  through  faith  (Gal.  3:23-29). 

(4)  The  Law  was  typical  of  the  New  Covenant.  The 
author  of  the  Epistle  to  the  Hebrews  is  the  great  expon- 
ent of  this  way  of  looking  at  the  Old  Testament.  One 
would  do  well  to  read  the  entire  Epistle  at  one  sitting, 
with  this  idea  in  mind.  The  entire  letter  is  an  exposition 
of  the  superiority  of  Christ  and  Christianity  to  Moses  and 
Judaism.  The  old,  as  the  type,  is  inferior  to  the  new  (see 
especially  Hebrews  7 :  18, 19 ;  8 :  3-6 ;  9 :  23  to  10 :  4) .  The 
Christian,  in  contrast  with  the  Jew,  has  a  better  covenant, 
a  greater  high  priest,  better  promises,  a  greater  and  more 
perfect  tabernacle,  better  sacrifices.  The  word  "better" 
is  the  keyword  in  Hebrews. 


88      THE  HEART  OF  THE  OLD  TESTAMENT 

The  Law  was  a  preparation  for  the  Gospel.  It  made 
men  feel  the  need  of  a  great  Saviour.  Hearts  were  pre- 
pared to  receive  Him  joyfully  when  He  came.  Though 
rejected  by  rulers  of  the  chosen  nation,  He  found  many 
hearts  hungry  for  His  message. 

The  symbols  and  types  of  the  Mosaic  system  are  still 
instructive  to  the  Christian.  One  of  the  greatest  reasons 
for  the  study  of  the  Old  Testament  is  that  the  Christian 
may  thereby  understand  better  the  office  and  work  of  his 
great  Prophet,  Priest,  and  King. 


Chapter  VI 

THE  PERIOD  OF  THE  JUDGES 

72.     INTRODUCTORY 

WE  pass  from  Moses  and  Joshua  quickly  into  the 
Dark  Ages  of  Israel's  history.  The  splendor  of 
revelation  fades  into  twilight,  threatening  to  pass  into 
the  dense  darkness  of  a  starless  night.  The  author  of 
the  Book  of  Judges  describes  the  transition  in  a  graphic 
manner :  "And  the  people  served  Jehovah  all  the  days  of 
Joshua,  and  all  the  days  of  the  elders  that  outlived 
Joshua,  who  had  seen  all  the  great  work  of  Jehovah,  that 
He  had  wrought  for  Israel.  .  .  .  And  there  arose  an- 
other generation  after  them,  that  knew  not  Jehovah,  nor 
yet  the  work  which  He  had  wrought  for  Israel.  And  the 
children  of  Israel  did  that  which  was  evil  in  the  sight  of 
Jehovah,  and  served  the  Baalim;  and  they  forsook  Je- 
hovah, the  God  of  their  fathers,  who  brought  them  out 
of  the  land  of  Egypt,  and  followed  other  gods,  of  the 
gods  of  the  peoples  that  were  round  about  them,  and 
bowed  themselves  down  unto  them :  and  they  provoked 
Jehovah  to  anger"  (Judges  2:7-12).  The  generation  that 
had  experimental  knowledge  of  Jehovah's  great  work 
for  Israel  remained  comparatively  loyal  to  Him.  There 
are  clear  intimations,  however,  even  before  the  death  of 
Joshua,  of  the  entrance  of  idolatry  among  the  people ;  for 
Joshua  exhorts  them,  in  his  farewell  address,  to  put  away 
the  foreign  gods  which  were  among  them  (Josh.  24:  23). 
Israel  did  not  teach  the  rising  generation  to  know  all 
the  glorious  deeds  of  Jehovah  on  behalf  of  His  chosen 

S9 


90      THE  HEART  OF  THE  OLD  TESTAMENT 

people.  The  precepts  of  the  Law  were  not  faithfully- 
taught  in  their  homes.  The  appointments  of  God  for  the 
culture  of  the  religious  life  were  neglected.  Ignorance 
and  indifference  spread  among  all  classes.  The  sharp  dis- 
tinction between  Israel  and  the  idolatrous  peoples  about 
them  and  among  them  rapidly  disappeared.  They  began 
to  intermarry  with  the  heathen,  and  so  naturally  drifted 
into  the  worship  of  the  cruel  and  indecent  gods  and  god- 
desses of  Canaan. 

73.     TWO    STORIES    INDICATIVE    OF    MORAL   AND    RELIGIOUS 
DECLINE 

The  ordinary  reader  needs  to  be  told  that  the  story  of 
Micah  and  the  Danites  (Judges  17,  18)  and  the  story  of 
the  outrage  at  Gibeah  (Judges  19  to  21)  belong  to  the 
period  shortly  after  the  death  of  Joshua.  The  Levite  who 
officiated  as  priest  before  Micah's  graven  image  was  the 
grandson  of  Moses  (Judges  18 :  30)  ;  and  Phinehas,  the 
grandson  of  Aaron,  was  high  priest  at  the  time  of  the 
war  against  the  tribe  of  Benjamin  (Judges  20:  28).  The 
careless  reader  might  infer,  from  the  position  of  these 
stories  at  the  end  of  the  Book  of  Judges,  that  the  events 
belong  to  the  period  after  Samson;  whereas  they  really 
describe  the  state  of  affairs  in  Israel  shortly  after  the 
death  of  Joshua. 

It  is  rather  startling  to  discover  that  the  grandson  of 
Moses  was  willing  to  officiate  as  priest  before  a  graven 
image.  To  be  sure,  he  seems  to  have  worshiped  Jehovah 
through  the  image  (Judges  18:  6)  ;  but  such  worship  was 
not  acceptable  to  the  God  who  said,  "Thou  shalt  not 
make  unto  thee  any  graven  image"  (Ex.  20:4).  It  is 
evident  that  the  ritual  laws  of  the  Pentateuch  were  not 
faithfully  observed  among  the  people. 

The  story  of  the  frightful  outrage  at  Gibeah  reveals 
the  presence  of  moral  corruption  in  the  tribe  of  Benja- 
min.    The  sin  of  the  wicked  men  of  Gibeah  is  condoned 


THE  PERIOD  OF  THE  JUDGES  91 

by  the  whole  tribe  of  Benjamin,  who  rally  to  the  defense 
of  their  wicked  brethren.  Some  of  the  worst  fruits  of 
heathenism  have  entered  the  moral  life  of  Israel.  The 
zeal  of  the  main  body  of  Israel  in  trying  to  weed  out  the 
offenders  is  proof  that  the  nation  as  a  whole  had  not  yet 
sunk  into  Canaanite  debauchery. 

74.     HISTORY  REPEATS  ITSELF 

The  author  represents  the  experiences  of  Israel  during 
the  long  period  of  the  Judges  as  a  cycle  that  kept  repeat- 
ing itself.  There  were  four  stages  in  the  cycle:  (1) 
Israel  forsook  Jehovah  for  other  gods;  (2)  Jehovah  in 
anger  sent  an  enemy  against  Israel  to  enslave  them.  (3) 
In  their  distress  Israel  cried  to  Jehovah  for  deliverance. 
(4)  Jehovah  in  mercy  raised  up  a  leader  to  break  the 
yoke  of  the  oppressor.  The  victorious  leader  then  be- 
came judge  for  the  remainder  of  his  life.  Each  genera- 
tion refused  to  learn  from  the  former  generations  the 
lesson  that  apostasy  from  Jehovah  meant  slavery  to 
heathen  oppressors. 

75.     MILITARY    HEROES    AND    THEIR   WEAKNESSES 

In  this  period  of  political  confusion  the  Spirit  of  God 
frequently  clothed  men  with  courage  and  power  as  sol- 
diers. Some  of  the  Judges  were  quite  ignorant  of  the 
laws  given  through  Moses ;  and  several  of  them  had  a  low 
moral  standard.  Jehovah  condescended  to  use  imperfect 
men  for  the  preservation  of  Israel's  national  life.  Pa- 
triotism was  an  ally  of  the  true  religion  in  Israel.  It  was 
a  service  to  the  religion  of  Jehovah  to  drive  out  the 
heathen  invaders.  Hence  men  like  Jephthah  and  Samson 
are  enrolled  amon^  the  heroes  of  faith.  The  inspired 
writers  do  not  for  a  moment  endorse  or  defend  their 
serious  moral  faults.  We  should  not  try  to  whitewash 
Ehud  or  Jephthah  or  Samson,  any  more  than  we  would 


92      THE  HEART  OF  THE  OLD  TESTAMENT 

dream  of  excusing  David  for  immorality  or  Peter  for 
denying  his  Lord.  But  those  modern  critics  who  think 
that  the  Bible  would  be  a  better  book  if  Judges  were  alto- 
gether omitted  from  it,  make  a  great  mistake.  No  sane 
student  has  ever  been  incited  to  imitate  the  sins  and  fol- 
lies of  Samson  by  reading  the  story  of  his  life.  It  is  one 
of  the  remarkable  characteristics  of  the  Bible  that  it  can 
speak  plainly  of  matters  commonly  excluded  from  polite 
conversation,  and  yet  not  stimulate  the  evil  in  men's 
natures. 

76.     GLIMPSES  OF  THE  LEADING  JUDGES 

1.  Othniel  drove  out  the  invaders  from  Mesopotamia, 
who  had  oppressed  Israel  eight  years.  In  his  youth  Oth- 
niel had  won  the  hand  of  Caleb's  daughter  by  his  brave 
and  successful  attack  on  the  strong  town  of  Kiriath- 
sepher  (Josh.  15:16-19).  The  Spirit  of  Jehovah  came 
upon  him  one  day  as  he  was  meditating  on  the  suffer- 
ings of  Israel,  and  he  drew  his  sword  and  chased  the 
invaders  out  of  the  land  (Judges  3:7-11). 

2.  Eglon  of  Moab  mightily  oppressed  Israel  for 
eighteen  years.  Ehud,  a  left-handed  Benjamite,  resolved 
to  assassinate  the  cruel  king  and  free  his  people  from  the 
Moabite  yoke.  He  drove  a  sharp  sword  through  the  body 
of  the  fat  king,  and  then  destroyed  his  army  completely. 
The  Bible  tells  the  story  of  Ehud's  deed  without  either 
praise  or  censure  (Judges  3  :  12-30). 

3.  Deborah,  a  prophetess  and  female  judge,  possessed 
inspiration,  skill,  and  courage.  In  emergencies  God  some- 
times uses  women  to  do  work  ordinarily  committed  to 
men.  Deborah  is  perhaps  the  greatest  character  de- 
scribed in  the  Book  of  Judges.  Whether  seated  under 
the  palm-tree  in  the  hill  country  of  Ephraim,  or  going 
with  Barak  at  the  head  of  Israel's  army,  or  singing  the 
praises  of  Jehovah  for  the  victory  over  Sisera,  she  is  a 
picturesque  and  noble  figure.    She  was  the  wife  of  Lappi- 


THE  PERIOD  OF  THE  JUDGES  93 

doth,   and   calls   herself    "a   mother   in    Israel"    (Judges 

4'5)- 

4.  The  story  of  Gideon  is  a  favorite  with  both  young 
and  old.  God  found  Gideon  discouraged  and  timid ;  but 
led  him  first  to  a  stronger  personal  faith  in  Himself  and 
then  by  degrees  brought  him  to  the  point  of  attacking 
the  host  of  Midian.  Gideon  hardly  dared  at  first  to 
assail  idolatry  among  his  own  people;  but  when  he  had 
once  made  a  beginning,  by  breaking  down  the  altar  of 
Baal  and  cutting  down  the  image  of  Astarte  beside  it, 
the  Spirit  of  God  gave  him  courage  to  gather  an  army 
against  the  invaders.  Jehovah  stripped  him  of  all  his 
army  but  three  hundred  brave  men  anxious  to  drive  out 
the  plundering  Midianites.  By  a  skillful  night  attack  he 
routed  the  Midianite  host,  and  then  pursued  the  foe  until 
victory  was  complete.  The  story  abounds  in  dramatic 
scenes.  Gideon  seems  to  have  been  uninstructed  in  the 
Mosaic  Law,  like  most  of  the  military  leaders  of  the 
troubled  period  of  the  Judges.  He  made  a  costly  golden 
ephod,  which  became  an  object  of  worship  to  his  family 
and  to  all  Israel.  He  also  took  many  wives.  Though  re- 
fusing to  accept  the  office  of  king  over  Israel,  he  yet 
lived  in  royal  state  (Judges  6-8). 

5.  Jephthah  delivered  the  Israelites  east  of  the  Jordan 
from  the  inroads  of  the  Ammonites.  If  one  stops  to  con- 
sider the  story  of  Jephthah's  early  life,  he  can  well  un- 
derstand how  such  a  rude  chieftain  would  mingle  with 
his  devotion  to  Jehovah  much  of  heathen  ignorance  and 
superstition.  When  diplomacy  failed  with  the  king  of 
Ammon,  Jephthah  went  out  to  battle,  after  having  made 
a  rash  vow  (perhaps  in  secret)  that  he  would  offer  up  as 
a  burnt-offering  the  person  who  should  meet  him  out  of 
the  door  of  his  house,  if  he  should  return  victorious.  It 
was  wrong  to  make  such  a  vow,  and  it  was  wrong  to 
execute  it  when  made ;  but  Jephthah  felt  in  honor  bound 
to  keep  it,  even  though  it  meant  the  sacrifice  of  his  only 
daughter  on  the  smoking  altar.    We  can  no  more  defend 


94      THE  HEART  OF  THE  OLD  TESTAMENT 

this  sacrifice  than  we  can  defend  Samson's  immoral  acts. 
The  Spirit  of  Jehovah  clothed  Jephthah  with  power  in 
battle,  and  used  him  as  a  deliverer  of  Israel,  so  that  he 
has  a  place  among  the  heroes  of  faith  (Judges  10-12). 

6.  Samson  was  a  mixture  of  strength  and  weakness. 
How  often  must  his  pious  father  and  mother  have  won- 
dered at  his  strange  tastes  and  peculiar  deeds !  He  gam- 
bles and  plays  practical  jokes  and  gives  the  reins  to  his 
animal  appetites.  He  is  not  strong  enough  in  his  moral 
life  to  resist  the  charms  of  the  Philistine  women.  One 
cheats  him  out  of  the  secret  of  his  riddle,  and  another 
betrays  him  into  the  hands  of  his  enemies.  Here  we  be- 
hold Samson  the  weakling. 

When  a  young  lion  roars  against  him,  he  rends  the 
fierce  beast  as  he  would  rend  a  kid.  When  the  Philis- 
tines shout  against  him,  ropes  and  thongs  are  snapped 
like  threads,  and  he  leaps  among  them  and  slays  a  thou- 
sand men  with  his  own  hands.  In  desperation,  the  blind 
hero  pulls  a  house  down  upon  himself  and  his  foes,  that 
he  may  be  avenged  for  the  loss  of  his  eyes.  Here  we 
behold  Samson  the  mighty  man  (Judges  13-16). 

77.     THE  STORY  OF  A  BEAUTIFUL  LIFE 

It  is  refreshing  to  turn  from  such  pictures  of  blood  and 
iron  in  this  dark  period  of  Israel's  history  to  the  charm- 
ing story  of  Ruth.  The  narrative  belongs  to  "the  days 
when  the  judges  judged,"  and  "every  man  did  that  which 
was  right  in  his  own  eyes.,,  While  Ruth  and  Naomi  and 
Boaz  would  be  interesting  characters  in  any  age,  the  story 
of  their  faith  and  noble  conduct  is  all  the  more  attrac- 
tive in  its  setting.  We  cannot  help  believing  that  there 
were  other  instances  of  charming  home  life  even  in  the 
darkest  periods  of  Israel's  history. 

The  heroine  of  the  book  is  Ruth.  Naomi  and  Boaz 
were  noble  in  thought  and  deed,  but  Ruth  surpasses  them 
in  faith  and  devotion.     She  was  probably  converted  to 


THE  PERIOD  OF  THE  JUDGES  95 

faith  in  Israel's  God  by  the  beauty  of  the  lives  of  the 
family  into  which  she  married.  We  know  that  Naomi 
was  a  woman  of  faith.  Religion  meant  more  in  this 
Hebrew  home  than  it  did  in  Moabite  households.  Hence 
Ruth  became  a  worshiper  of  the  God  of  Israel. 

The  love  of  Ruth  for  her  mother-in-law  is  beautiful 
and  touching.  The  women  of  Bethlehem  were  right  in 
their  estimate,  when  they  said  to  Naomi  that  her  loving 
daughter-in-law  was  better  to  her  than  seven  sons  (Ruth 
4:  15).  Industrious,  modest,  faithful,  confiding,  and  af- 
fectionate, Ruth  was  a  model  daughter,  and  became  a 
model  wife.  She  was  known  throughout  the  community 
as  a  worthy  woman.  She  not  only  had  faith  in  God,  but 
also  had  faith  in  good  men.  In  obedience  to  Naomi's 
suggestion,  she  put  herself  in  a  position  that  would  have 
been  dangerous,  if  virtue  in  man  were  only  a  myth.  She 
passed  through  every  trial  unscathed.  The  story  of  her 
life  still  ministers  to  the  purity  and  beauty  of  sweet  home 
life. 

78.     A  GOOD  MAN  AND  HIS  WICKED  SONS 

The  story  of  the  Judges  is  not  completed  in  the  book 
of  that  name ;  for  the  early  part  of  First  Samuel  tells  the 
story  of  Eli  and  of  Samuel,  both  of  whom  judged  Israel. 

The  high  priest  Eli  judged  Israel  forty  years.  There 
is  no  account  of  the  campaign  in  which  Eli  earned  the 
title  of  judge;  but  it  was  probably  a  campaign  against 
the  Philistines.  Perhaps  Samson  and  Eli  were  contempo- 
rary. The  union  of  the  two  great  offices  of  high  priest 
and  judge  in  one  man  gave  to  Eli  a  wonderful  oppor- 
tunity to  elevate  the  moral  and  religious  life  of  Israel. 
He  seems  to  have  been  blameless  and  gracious,  but  by  no 
means  a  strong  and  aggressive  character.  Sins  of  omis- 
sion marred  his  career.  He  neglected  the  moral  discipline 
of  his  two  sons,  who  grew  up  slaves  to  appetite.  They 
were  adulterers  and  gluttons.     The  Tabernacle  was  pol- 


96      THE  HEART  OF  THE  OLD  TESTAMENT 

luted  by  their  vile  deeds.  Pious  men  in  Israel  went  to 
worship  reluctantly,  because  it  seemed  impossible  that  sac- 
rifices interrupted  by  the  gluttony  of  the  priests  should  be 
pleasing  to  Jehovah.  Jehovah  sent  a  warning  to  Eli 
through  an  unnamed  prophet;  but  the  weak  old  man  did 
nothing;  in  fact,  it  was  too  late  now  to  train  his  sons 
aright.  Jehovah's  first  revelation  to  the  boy  Samuel  was 
a  repetition  of  the  judgment  upon  Eli  for  failing  to  re- 
strain his  sons  from  wickedness.  At  length  war  broke 
out  between  Israel  and  the  Philistines;  and  Eli's  wicked 
sons  perished  miserably  beside  the  ark  of  God,  which 
had  been  brought  into  the  camp  of  Israel,  that  it  might 
save  them  from  the  Philistines.  Jehovah  refused  to 
honor  the  superstitious  trust  in  the  ark,  but  allowed  it  to 
fall  into  the  hands  of  the  enemy.  When  the  Philistines, 
however,  presented  the  ark  before  Dagon  as  a  captured 
deity,  Jehovah  humbled  Dagon  and  all  his  worshipers. 
The  Philistines  were  finally  glad  to  send  the  ark  away 
(1  Sam.  1  to  6). 

79.     A  PIOUS  WOMAN  AND  HER  NOBLE  BOY 

Hannah  was  truly  a  great  woman.  Her  husband  loved 
her  devotedly.  Two  things,  however,  kept  Hannah  from 
perfect  happiness :  she  had  a  rival  in  her  home,  and  she 
had  no  son.  Polygamy,  at  its  best  estate,  was  a  per- 
version of  God's  thought  for  the  home.  Jealousy  and 
heart-burning  always  attend  upon  the  presence  of  more 
than  one  wife  in  the  home.  Hannah's  rival  provoked 
her  by  constantly  reminding  her  of  her  childlessness. 
She  did  this  all  the  more  at  the  time  of  their  annual  visit 
to  the  Tabernacle  to  worship. 

Hannah  took  her  trouble  to  God  in  earnest  silent 
prayer.  Eli  at  first  mistook  her  for  a  drunken  woman; 
on  learning  his  mistake,  he  invoked  the  blessing  of  God 
upon  the  pious  suppliant.  Hannah  asked  for  a  son,  and 
promised  to  give  him  back  to  Jehovah  all  the  days  of  his 


THE  PERIOD  OF  THE  JUDGES  97 

life.  As  a  sign  of  his  complete  dedication  to  God,  no 
razor  should  come  upon  his  head. 

In  due  time  Jehovah  gave  Hannah  a  son.  She  gave 
her  whole  thought  and  time,  for  the  next  two  or  three 
years,  to  the  care  of  her  child.  Hannah  was  a  great 
mother.  She  knew  that  the  first  years  are  the  most  im- 
portant in  education;  and  so  she  nursed  and  trained  her 
child.  When  she  had  weaned  him,  she  went  once  more 
to  the  house  of  God  to  present  him  to  the  aged  high 
priest  as  Jehovah's  representative,  that  he  might  min- 
ister unto  Jehovah  all  his  days.  Samuel  was  a  Levite 
by  birth  (1  Chron.  6:33),  and  so  was  qualified  to  be  a 
helper  at  the  sanctuary. 

Eli  soon  discovered  that  the  small  boy  had  been  well 
trained.  He  was  alert  and  reliable  and  respectful.  As 
Eli's  eyes  grew  dim,  the  bright  and  industrious  boy  led 
him  about  and  ran  errands  for  him.  Eli  pronounced  a 
blessing  on  Samuel's  parents,  and  prayed  that  Jehovah 
would  give  them  other  children.  Samuel  ministered  to 
Jehovah  in  the  presence  of  Eli  through  the  early  years 
of  childhood.  The  annual  visit  of  his  parents  was  the 
gladdest  week  of  all  the  year  to  the  growing  boy.  His 
mother  always  brought  him  a  little  robe  which  she  had 
made  with  her  own  hands.  Many  confidential  talks  they 
had  together  during  these  yearly  visits.  Hannah  now 
urged  her  boy  to  imitate  pious  old  Eli  and  to  avoid  as 
far  as  possible  all  contact  with  his  wicked  sons.  What 
would  become  of  growing  boys,  if  it  were  not  for 
thoughtful,  loving  mothers? 

Samuel's  courtesy  and  self-control  shine  out  in  the 
story  of  his  call  to  be  a  prophet.  He  was  perhaps  a  lad 
twelve  or  thirteen  years  old  when  Jehovah  called  to  him 
as  he  lay  on  his  bed  at  night.  Samuel  thought  it  was 
Eli  who  was  calling,  and  ran  to  the  couch  of  the  high 
priest  to  respond  to  the  call.  This  he  did  three  times, 
without  the  slightest  hint  of  impatience  or  annoyance. 
Samuel  loved  Eli  and  took  great  pleasure  in  waiting  on 


98      THE  HEART  OF  THE  OLD  TESTAMENT 

him.  At  length  Eli  saw  that  it  was  Jehovah  who  was 
calling,  and  he  told  Samuel  to  answer  the  voice  by  saying, 
"Speak,  Lord;  for  thy  servant  is  listening."  Jehovah 
announced  to  Samuel  the  rejection  of  Eli  and  his  family 
from  the  priesthood.  Samuel  hesitated  to  tell  Eli  what 
he  had  learned.  The  next  morning  he  was  busier  than 
he  had  ever  been  with  the  care  of  the  sanctuary;  for  he 
did  not  wish  to  face  Eli ;  but  when  he  called  Samuel  and 
demanded  to  know  what  Jehovah  had  said,  the  lad  told 
him  every  whit,  and  hid  nothing  from  him. 

The  fame  of  Samuel  soon  spread  throughout  all  Israel ; 
for  Jehovah  kept  coming  to  him  with  fresh  messages, 
and  all  that  he  predicted  came  to  pass. 

We  hear  nothing  of  Samuel  in  connection  with  the 
capture  of  the  ark.  He  perhaps  remained  at  Shiloh  with 
Eli  during  that  fateful  day,  and  sought  refuge  elsewhere 
after  the  death  of  Eli. 

80.     QUIET   YEARS   OF   PREPARATION 

During  the  next  twenty  years  there  is  silence  as  to  the 
events  of  history.  What  was  Samuel  doing  during  these 
years  of  Philistine  oppression  ?  We  cannot  think  of  him 
as  idle.  At  the  close  of  the  period  Samuel  appears  at  a 
great  assembly  at  Mizpah  as  the  leader  of  Israel.  He 
had  preached  a  reformation  among  the  people,  urging 
them  to  put  away  the  foreign  gods  and  goddesses  and  to 
serve  Jehovah  alone.  He  became  known  far  and  wide 
as  a  great  prophet  and  a  man  powerful  in  prayer.  At 
Mizpah,  Samuel  led  Israel  in  prayer  and  confession. 
He  also  presided  as  judge  for  the  settlement  of  all  dis- 
putes among  the  people.  He  was  the  leader  in  a  great 
reformation.  Jehovah  heard  his  prayer  for  help  against 
the  Philistines,  who  planned  to  take  the  assembly  by 
surprise,  and  gave  Israel  a  great  victory.  Samuel  set 
up  a  monument  in  commemoration  of  Jehovah's  help. 
The  people  now  threw  off  the  Philistine  yoke. 


THE  PERIOD  OF  THE  JUDGES  99 

81.     A  NOBLE  JUDGE 

Samuel  was  now  recognized  as  the  Judge  of  Israel. 
He  was  loved  and  honored  by  all  the  people.  He  estab- 
lished a  circuit  in  the  central  district  about  his  home  at 
Ramah,  and  held  court  at  stated  seasons  in  several  dif- 
ferent towns.  Samuel  was  honest  and  just  in  all  his 
decisions.  Toward  the  close  of  his  life  he  challenged 
the  world  to  point  to  any  case  in  which  he  had  taken  a 
bribe  or  perverted  justice  (1  Sam.  7:15-17;  12:1-5). 
He  made  a  noble  record  as  a  judge. 

82.     THE   DEMAND  FOR  A    KING 

Samuel  was  ambitious  to  perpetuate  his  name  and  in- 
fluence through  his  sons.  He  therefore  appointed  them 
as  judges  at  Beersheba,  in  the  extreme  south.  Soon 
complaints  began  to  be  made  that  Samuel's  two  sons 
were  taking  bribes  and  perverting  justice.  They  were 
wholly  unlike  their  father  in  character  and  in  conduct. 
The  story  of  Eli's  terrible  mistake,  which  ought  to  have 
been  deeply  impressed  upon  Samuel  above  all  others, 
seems  to  have  been  forgotten  amid  the  cares  of  a  busy 
life.  While  Samuel  was  teaching  all  Israel  how  to  live 
right,  he  neglected  the  training  of  his  own  sons.  Evil 
associations  corrupted  their  morals.  Too  late  the 
great  prophet  woke  up  to  the  sad  fact  that  his  sons  had 
low  ideals  and  were  given  to  dishonest  practices.  A  man 
has  no  other  business  so  important  as  the  moral  training 
of  his  own  sons. 

War  clouds  began  to  lower  on  Israel's  border.  The 
Ammonites  on  the  east  and  the  Philistines  in  the  south- 
west began  to  break  in  upon  Israel;  so  that  the  people 
felt  keenly  the  need  of  a  strong  leader  and  a  well  organized 
government  to  cope  with  the  situation ;  hence  the  decision 
to  ask  for  a  kin£.  Samuel  was  deeply  grieved  that  he 
and  his  sons  should  be  set  aside  by  the  people ;  but  Jeho- 


100    THE  HEART  OF  THE  OLD  TESTAMENT 

vah  gave  him  to  understand  that  he  had  less  cause  for 
anger  than  Himself ;  for  the  clamor  for  a  king  was,  in 
effect,  a  rejection  of  Jehovah  as  king  in  Israel.  Samuel 
was  told  to  protest  solemnly  against  the  movement,  and 
warn  the  people  of  the  evil  that  would  come  in  with  the 
change  from  the  theocracy  to  government  by  an  earthly 
king.  When  the  people  insisted  on  having  a  king,  Jeho- 
vah let  them  have  their  way  (1  Sam.  8). 

83.     SAMUEL  AND  SAUL 

The  first  man  chosen  as  king  was  a  man  of  command* 
ing  physical  presence,  towering  above  the  heads  of  his 
fellows.  Saul  had  not  been  known  as  a  religious  leader ; 
and  when  he  was  seized  with  the  prophetic  enthusiasm  that 
swayed  other  young  men  of  his  time,  his  experience  came 
as  a  surprise  to  all  who  had  known  his  former  life. 
Saul's  modesty  and  self-control  at  the  time  of  his  first 
public  recognition  as  king  won  the  respect  of  the  people, 
and  encouraged  men  to  hope  that  he  would  be  a  wise  and 
good  ruler  (1  Sam.  9,  10).  His  courage  and  skill  in 
scattering  the  Ammonite  invaders  won  the  admiration 
of  all  Israel.  Saul  now  had  the  enthusiastic  support  of 
the  nation.  Samuel  proposed  that  the  people  celebrate 
the  victory  by  a  second  recognition  of  Saul  as  king  (1 
Sam.  11). 

Samuel's  address  at  the  renewal  of  the  kingdom  was 
a  distinct  disappointment  to  Saul.  Instead  of  praising 
the  people  for  desiring  a  king,  Samuel  reminded  them 
that  it  was  a  lack  of  faith  in  Jehovah  that  made  them  de- 
mand a  king  to  fight  their  battles.  He  warned  the  peo- 
ple that  disobedience  to  the  God  of  Israel  would  mean 
that  both  they  and  their  king  would  be  consumed  ( 1  Sam. 
12).  Samuel  was  very  fond  of  Saul,  and  wished  him 
well  in  his  rule  over  Israel;  but  he  gave  Saul  to  under- 
stand that  he  was  under  the  authority  of  Jehovah,  and 
must  rule  as  a  faithful  servant  of  Israel's  God.     Saul 


THE  PERIOD  OF  THE  JUDGES  101 

seems  to  have  begun  to  look  upon  Samuel  with  suspi- 
cion and  jealousy.  He  resolved  in  his  own  mind  to  be 
king  and  rule  as  he  thought  best.  His  lower  nature  be- 
gan from  this  day  on  to  assert  itself  more  and  more. 

While  Saul  had  scattered  the  Ammonites  by  one  sud- 
den blow,  he  found  the  Philistines  far  more  stubborn 
and  skillful  in  war.  They  invaded  Israel  in  overwhelm- 
ing numbers  and  took  possession  of  most  of  the  country 
west  of  the  Jordan.  The  Israelites,  unable  to  keep  the 
field  against  the  superior  forces  of  the  enemy,  "hid  them- 
selves in  caves,  and  in  thickets,  and  in  rocks,  and  in 
coverts,  and  in  pits."  Some  of  them  fled  to  the  country 
east  of  the  Jordan.  Saul  did  his  best  to  keep  the  field; 
but  his  army  "followed  him  trembling." 

Samuel  had  promised  to  come  to  Gilgal  within  seven 
days  to  offer  sacrifices  to  Jehovah  on  behalf  of  His  op- 
pressed people.  He  was  late  in  coming,  and  the  He- 
brews began  to  desert  from  Saul's  army.  It  seemed  to 
the  jealous  king  that  he  would  be  excusable  in  usurping 
the  functions  of  the  aged  leader,  who  had  tarried  beyond 
the  appointed  time.  So  he  offered  the  burnt-offering 
himself.  Just  as  he  had  finished  the  sacrifice  Samuel 
came.  He  rebuked  Saul  for  his  folly  in  disobeying  the 
commandment  of  Jehovah,  and  announced  that  such  con- 
duct would  lead  to  the  rejection  of  Saul  as  king.  He 
left  the  foolish  king  to  his  own  resources  and  went  back 
to  Gibeah.  Saul  had  thrown  off  the  yoke  of  Samuel, 
apparently  overlooking  the  fact  that  the  prophet,  as  Jeho- 
vah's appointed  representative,  had  a  right  to  direct  the 
conduct  of  Israel's  king.  It  was  not  a  mere  personal 
quarrel  between  Saul  and  Samuel ;  for  the  prophet  was 
Jehovah's  mouthpiece.  In  rebelling  against  Samuel's 
directions,  Saul  was  really  throwing  off  the  authority  of 
Israel's  God  (1  Sam.  13:  1-15). 

Through  the  bravery  of  Jonathan,  the  Philistines  were 
routed  and  chased  out  of  the  land  of  Israel.  Saul's 
fickleness  and  cruelty  are  manifest  in  the  story  of  his 


102    THE  HEART  OF  THE  OLD  TESTAMENT 

rash  vow  and  his  effort  to  put  Jonathan  to  death  ( 1  Sam. 
13:16  to  14:46).  Saul's  courage  and  capacity  as  a 
general  receive  generous  recognition  at  the  hands  of  the 
inspired  historian  (1  Sam.  14:47-52). 

Saul  receives  through  Samuel  a  command  to  destroy 
the  Amalekites,  who  had  made  a  cowardly  attack  on  the 
Israelites  as  they  were  on  their  way  out  of  Egypt  to 
Sinai.  These  freebooters  and  robbers  of  :he  desert  had 
no  doubt  continued  their  enmity  toward  their  neighbors. 
The  time  had  come  for  a  reckoning.  Saul  disobeyed  the 
commandment  of  Jehovah  in  sparing  Agag  and  the  best 
of  the  sheep  and  the  cattle.  His  pride  was  gratified  by 
the  presence  of  the  captive  king ;  and  the  sheep  and  oxen 
would  enable  Israel  to  offer  a  great  sacrifice  to  Jehovah 
without  cost  to  themselves.  When  Samuel  came  down 
to  meet  Saul,  he  brushed  aside  the  excuses  of  the  self- 
willed  king,  and  announced  the  final  rejection  of  Saul: 
"Hath  Jehovah  as  great  delight  in  burnt-offerings  and 
sacrifices,  as  in  obeying  the  voice  of  Jehovah?  Behold, 
to  obey  is  better  than  sacrifice,  and  to  hearken  than  the 
fat  of  rams.  For  rebellion  is  as  the  sin  of  witchcraft, 
and  stubbornness  is  as  idolatry  and  teraphim.  Because 
thou  hast  rejected  the  word  of  Jehovah,  He  hath  also 
rejected  thee  from  being  king"  (1  Sam.  15:1-23). 

Saul  now  realizes  that  he  has  made  a  great  blunder. 
He  makes  confession  of  his  sin,  and  begs  Samuel  to 
pardon  him,  and  recognize  him  as  king  by  publicly  wor- 
shiping Jehovah  in  his  presence.  If  Samuel  leaves  him 
without  some  such  recognition,  he  fears  that  he  may 
actually  lose  his  throne;  for  the  aged  prophet  has  great 
influence  with  the  people.  At  first  Samuel  refuses,  even 
to  the  point  of  tearing  away  from  the  grasp  of  the  per- 
sistent king.  Samuel  speaks  brave  words  to  the  foolish 
king;  but  finally,  in  a  moment  of  weakness,  he  consents 
to  offer  sacrifice  with  Saul  standing  beside  him  as  king. 
Saul  has  outwitted  the  good  man.  He  can  now  say  that 
Samuel's  conduct  does  not  square  with  his  words.     Saul 


THE  PERIOD  OF  THE  JUDGES  103 

is  resolved  to  keep  his  throne  at  any  cost.  He  persuades 
Samuel  to  perform  an  act  which  nullifies  his  words. 
Samuel's  inconsistency  gave  Saul  the  advantage,  and 
encouraged  him  to  pay  no  attention  to  the  decree  of  re- 
jection. Samuel  became  afraid  of  Saul ;  and  any  servant 
of  God  who  compromises  on  a  matter  of  principle  will 
lose  his  courage  in  combating  evil.  He  may  assert  his 
courage,  as  did  Samuel  when  he  seized  a  sword  and 
hewed  Agag  in  pieces  in  the  presence  of  Saul;  but  the 
man  who  tempts  him  to  compromise  will  ever  after  dis- 
dain him  (1  Sam.  15:24-35). 

84.    Samuel's  closing  labors 

Samuel's  closing  labors  included  the  anointing  of  a 
king  to  take  the  place  of  Saul.  The  aged  prophet  had 
a  weakness  for  men  of  fine  physical  presence.  He 
imagined  that  the  tall  Eliab  must  surely  be  Jehovah's 
choice  for  the  throne ;  but  the  Spirit  checked  the  impulse 
to  anoint  him ;  "for  man  looketh  on  the  outward  appear- 
ance, but  Jehovah  looketh  on  the  heart."  When  the 
ruddy  and  beautiful  David  was  brought  in  from  the 
fields,  Jehovah  commanded  Samuel  to  anoint  him  in  the 
midst  of  his  brethren :  "and  the  Spirit  of  Jehovah  came 
mightily  upon  David  from  that  day  forward"  (1  Sam. 
16). 

Samuel  withdrew  as  much  as  possible  from  public  gaze 
in  his  closing  years,  devoting  his  time  and  energy  to  the 
teaching  of  young  men  in  the  schools  of  the  prophets. 
In  these  guilds  or  schools  young  men  studied  sacred 
music  and  the  history  of  God's  rule  in  Israel.  Revival 
fires  were  kindled  in  these  prophetic  centers,  sometimes 
attended  by  great  emotional  excitement.  David  came 
for  a  short  time  under  the  influence  of  Samuel  and  the 
prophets  (1  Sam.  19:18-24).  Samuel  died  at  an  ad- 
vanced age.  during  the  period  when  Saul  was  pursuing 
David  in  the  wilderness  of  Judah ;  "and  all  Israel  gath- 


104    THE  HEART  OF  THE  OLD  TESTAMENT 

ered  themselves  together,  and  lamented  him,  and  buried 
him  in  his  house  at  Ramah"  (1  Sam.  25  :  1). 


85.     GENERAL    ESTIMATE   OF    SAMUEL 

1.  Samuel  was  a  prophet,  the  first  of  a  long  line  of 
prophets,  and  second  only  to  Moses  in  molding  the  life 
of  Israel. 

2.  He  was  a  great  and  noble  judge. 

3.  He  was  powerful  in  intercessory  prayer  (Jer. 
15:1). 

4.  He  was  a  teacher  of  young  men.  Many  of  the 
leaders  of  the  next  generation  caught  from  him  their 
inspiration  to  noble  endeavor.  He  found  Israel  a  medley 
of  dissevered  tribes ;  he  left  them  a  united  nation.  He 
led  Israel  out  of  the  Dark  Ages  into  the  era  of  their 
greatest  national  glory  and  prosperity. 


Chapter  VII 

DAVID  AND  THE  PSALMS 

86.     DAVID    AND    SAMUEL 

DAVID  was  easily  the  foremost  of  all  the  young 
men  whom  Samuel  led  to  dedicate  themselves  to 
the  service  of  Jehovah  and  His  people.  The  paths  of 
these  two  heroes  of  faith  perhaps  crossed  only  two  or 
three  times;  but  these  interviews  were  epoch-making 
events  in  David's  life. 

When  Samuel  was  sent  by  Jehovah  to  Bethlehem  to 
anoint  one  of  Jesse's  sons  to  be  king  instead  of  the  will- 
ful Saul,  the  Spirit  held  him  back  from  the  natural  im- 
pulse to  anoint  the  tallest  of  the  eight  brothers.  When 
the  youthful  shepherd  boy,  with  the  beautiful  eyes  and 
the  well-knit  frame,  was  ushered  into  the  presence  of 
Samuel,  Jehovah  said,  "Arise,  anoint  him ;  for  this  is  he  f 
"and  the  Spirit  of  Jehovah  came  mightily  upon  David 
from  that  day  forward"  (1  Sam.  16:1-13).  Brave  al~ 
ready  from  his  earliest  youth,  David  became  even  more 
courageous  in  defending  his  flock;  gifted  already  as  a 
musician,  he  brought  yet  sweeter  notes  from  his  harp ; 
fond  of  the  beauties  of  earth  and  sky,  he  saw  new 
glories  in  the  heavens,  as  he  watched  his  flock  by  day 
and  by  night.  The  dreams  and  aspirations  of  his  soul 
took  more  definite  and  substantial  form  after  the  anoint- 
ing oil  out  of  Samuel's  horn  descended  upon  his  head. 

When  David  was  driven  from  the  court  of  Saul,  he 
took  refuge  for  a  while  with  Samuel  at  Naioth,  near 
Ramah  (1  Sam.  19:18-24).  The  aged  prophet  must 
have  given  much  wise  counsel  to  the  young  general,  upon 

105 


106    THE  HEART  OF  THE  OLD  TESTAMENT 

whom  rested  the  future  of  Jehovah's  people.  David 
found  great  inspiration  in  association  with  the  noble 
prophet,  who  had  done  so  much  for  the  unification  and 
spiritual  uplift  of  Israel. 

87.     DAVID  AND  SAUL 

Soon  the  brilliant  harper  was  summoned  to  court  to 
soothe  the  frenzied  soul  of  the  king,  who  was  now  living 
in  open  rebellion  against  the  will  of  Jehovah.  See 
Browning's  Saul  for  a  deeply  interesting  account  of  the 
shepherd  boy's  sublime  devotion  to  his  task.  The  world 
had  never  before  heard  such  music,  and  seldom  since  has 
such  a  singer  arisen.  David  found  the  keenest  joy  in 
chasing  the  evil  spirit  from  the  melancholy  king.  He 
learned  to  love  Saul  with  a  love  that  no  injustice  and 
cruelty  could  ever  wholly  quench. 

We  are  not  told  how  long  this  relation  of  mutual  love 
and  helpfulness  lasted.  It  would  seem  that  David,  after 
some  time,  went  back  to  his  humble  calling  at  Bethlehem. 
War  broke  out  again  between  Israel  and  the  Philistines ; 
and  David  performed  the  brilliant  feat  of  slaying  the 
Philistine  champion  with  a  smooth  stone  out  of  his  trusty 
sling.  When  the  women  met  the  returning  victors,  sing- 
ing 

"Saul  hath  slain  his  thousands, 
And  David  his  ten  thousands," 

Saul  began  to  suspect  that  David  was  the  man  who  was 
to  supplant  him  on  the  throne  of  Israel.  He  "eyed 
David  from  that  day  and  forward"  (1  Sam.  16:  14  to 
18:9). 

For  several  years  Saul  sought  to  destroy  David.  He 
tried  to  smite  him  to  the  wall  with  a  javelin.  He  in- 
sulted David  in  every  way  possible.  Then  he  tried  to 
persuade  others  to  slay  him.     At  length  he  tried  to  cap- 


DAVID  AND  THP:  PSALMS  107 

turc  David  in  his  house,  and  pursued  him  to  Ramah, 
where  Samuel  had  given  protection  to  the  fugitive.  Wal- 
lowing on  the  ground  in  intense  physical  excitement, 
Saul  was  unable  to  find  and  kill  David  (1  Sam.  18:  10  to 
19:24).  David  escaped  from  Ramah,  and  returned  to 
seek  Jonathan.  The  generous  prince,  having  tried  in 
vain  to  remove  his  father's  jealousy,  renewed  his  cov- 
enant with  David  and  sent  him  away  (1  Sam.  20). 

88.     DAVID   AN    OUTLAW 

Saul's  enmity  made  David  an  outlaw,  though  he  was 
ever  loyal  to  Saul,  patiently  waiting  for  Jehovah  to  open 
the  way  to  the  throne  in  His  own  time  and  way.  David 
fled  by  way  of  Nob  to  Achish,  king  of  Gath.  His  de- 
ception of  the  high  priest  on  the  way  thither  led  later  to 
the  destruction  of  all  the  priest's  family,  except  one  son, 
who  fled  to  David  for  refuge  (1  Sam.  21:1-9;  22: 
6-23). 

Wise  men  sometimes  play  the  fool.  David  walked 
into  Gath,  a  fugitive  from  Saul's  court,  wearing  the  big 
sword  of  Goliath,  who  was  once  the  pride  of  that  very 
city.  He  was  quickly  identified  as  the  man  who  had 
killed  Goliath,  and  who  was  now  aspiring  to  the  throne 
of  Israel.  Detectives  dogged  his  steps  and  reported 
their  observations  to  Achish.  David's  mother  wit  saved 
him  from  the  trap,  though  at  great  loss  of  dignity  and 
peace  of  mind.  He  escaped  to  the  cave  of  Adullam, 
where  he  received  his  family,  and  collected  a  band  of 
four  hundred  desperate  men.  By  courage  and  firmness 
and  tact,  he  soon  became  the  idolized  leader  of  this  band. 

David  celebrated  his  deliverance  from  the  Philistines 
in  Gath  by  composing  Psalm  56.  The  poem  has  many 
points  of  contact  with  his  experiences  at  that  time.  The 
face  of  Saul  looks  out  of  verse  1 ;  the  detectives  in  Gath 
appear  in  verse  6 ;  David's  wanderings  and  tears  in  verse 
8.     The  hairbreadth  escape  of  the  psalmist  is  celebrated 


108    THE  HEART  OF  THE  OLD  TESTAMENT 

in  the  closing  verse.  See,  for  another  monument  of 
David's  deliverance  from  Gath,  the  beautiful  alphabet- 
ical poem  known  as  Psalm  34.  Jehovah's  good  angel 
delivered  him  (Psa.  34:7). 

After  a  brief  trip  to  the  land  of  Moab  for  the  pur- 
pose of  providing  a  refuge  for  his  father  and  mother, 
David  returned  to  the  south  of  Judah.  The  prophet 
Gad  had  meanwhile  joined  his  band;  and  presently  the 
only  surviving  son  of  the  high  priest  came  to  him  at 
Keilah  with  an  ephod  in  his  hand  ( 1  Sam.  22 :  3-5 ;  23 : 
1-6).  Psalm  52  seems  to  have  been  composed  by  David 
when  he  received  the  news  of  Doeg's  lying  and  cruelty 
in  compassing  the  death  of  the  high  priest  and  his  fam- 
ily.    It  is  a  fearful  indictment  of  the  liar. 

As  soon  as  Saul  heard  of  David's  expedition  to  Keilah, 
he  planned  to  take  the  field  against  him  with  a  picked 
force  and  capture  him.  For  months  he  pursued  David, 
sometimes  almost  overtaking  him.  Twice  he  fell  into 
David's  hands  and  was  spared  (1  Sam.  24,  26).  The 
nobility  of  David  shines  forth  in  his  generous  treatment 
of  the  man  who  was  continually  hunting  for  his  life. 
Psalms  54,  57,  and  142  belong  to  this  period. 

89.     DAVID    GOES    OVER   TO   THE    PHILISTINES 

David  made  the  mistake  of  commencing  the  formation 
of  a  harem  during  the  period  of  his  flight  from  Saul. 
Naturally,  he  could  no  longer  flee  with  his  former  speed 
and  secrecy  from  one  cave  to  another.  He  lost  heart 
and  resolved  to  go  over  to  the  Philistines.  He  was 
kindly  received  by  Achish,  who  gave  him  Ziklag  for  a 
home.  He  made  forays  against  his  heathen  neighbors 
south  of  Philistia  (1  Sam.  25,27).  When  the  Philis- 
tines planned  an  invasion  of  Israel,  Achish  took  David 
and  his  men  along  as  part  of  his  force.  David's  mind 
must  have  been  disturbed,  as  he  faced  the  alternative  of 


DAVID  AND  THE  PSALMS  109 

fighting  against  his  own  people  or  else  of  turning  traitor 
to  his  great  benefactor,  Achish.  The  suspicions  of  the 
other  Philistine  lords  happily  relieved  him  of  his  di- 
lemma. But  when  he  and  his  men  returned  to  Ziklag 
to  see  their  families,  lo,  the  city  had  been  burned  and 
their  families  carried  captive.  David's  men  naturally 
blamed  their  leader  for  this  calamity,  and  openly  spoke 
of  stoning  him.  It  was  a  crisis  in  David's  career.  His 
religion  was  his  only  solace,  and  he  "strengthened  him- 
self in  Jehovah  his  God"  ( 1  Sam.  29 :  1  to  30 :  6) .  Jeho- 
vah encouraged  him  to  pursue  the  troop  that  had  carried 
captive  the  women  and  children.  After  a  long  and 
fatiguing  pursuit,  he  recovered  everything  (1  Sam.  30). 
When  the  news  came  that  Saul  and  Jonathan  had  fallen 
in  the  disastrous  battle  of  Gilboa,  David  composed  a 
beautiful  elegy,  which  he  taught  his  people  to  sing.  He 
generously  couples  the  name  of  Saul,  who  had  sought 
his  life,  with  that  of  Jonathan,  his  noble  friend  (1  Sam. 
31  to  2  Sam.  1).  Even  radical  critics  accept  the  genu- 
ineness of  this  elegy,  though,  in  doing  so,  they  cut  the 
ground  from  beneath  their  own  feet;  for  if  David  was 
noble  enough  and  gifted  enough  to  be  the  author  of  this 
poem,  there  is  no  longer  any  good  reason  why  he  may 
not  have  composed  the  many  psalms  ascribed  to  him  in 
the  Psalter. 

90.     DAVID     KING    OF    JUDAH 

Why  did  not  all  Israel  turn  to  David  as  their  king 
after  the  death  of  Saul  and  Jonathan?  Why  did  Abner 
make  the  weakling,  Ish-bosheth,  king  over  the  land? 
Why  did  the  tribe  of  Judah  alone  recognize  David's 
right  to  the  throne?  The  explanation  lies  near  the  sur- 
face, though  it  seems  to  have  escaped  many  students  of 
David's  life.  All  Israel  at  one  time  rejoiced  in  David's 
leadership  in  the  army.     He  was  the  most  popular  man 


110    THE  HEART  OF  THE  OLD  TESTAMENT 

in  Israel.  The  fact  of  his  anointing  was  perhaps  un- 
known to  the  people  at  large  at  that  time.  It  must  have 
become  known  a  little  later,  for  Saul  and  others  speak 
of  David  as  the  one  who  is  to  be  king  over  Israel. 
Jonathan  generously  promises  to  support  David  as  his 
prime  minister  (1  Sam.  24:20-22;  23:15-18).  It  be- 
came widely  known  that  Jehovah  had  anointed  David  as 
the  rightful  king  over  Israel.  Why,  then,  did  the  nation 
at  large  refuse  to  make  David  king  after  the  death  of 
Saul?  For  the  good  and  sufficient  reason  that  he  had 
joined  hands  with  the  Philistines  and  marched  out  with 
them  to  battle.  The  story  of  his  presence  in  the  army 
of  invasion  had  spread  abroad  among  the  men  of  Israel, 
and  they  could  not  understand  it.  Why  should  they 
make  a  man  king  to-day  who  but  yesterday  marched  in 
the  army  of  their  oppressors?  Who  could  blame  them 
for  feeling  thus  ?  The  fault  for  this  tangle  was  David's. 
When  he  took  to  himself  two  wives  in  the  wilderness, 
while  Saul  was  pursuing  him,  he  made  the  first  false 
step.  That  led  naturally  to  a  growing  fear  that  Saul 
would  some  day  capture  him  or  his  family;  for  women 
and  children  cannot  flee  so  rapidly  as  men  of  war. 
Hence  David  decided  to  go  into  a  foreign  country,  where 
he  would  be  safe  from  attack  by  Saul.  Being  kindly 
received  by  Achish,  he  settled  in  his  country,  and  was 
counted  as  a  valuable  ally.  He  could  not  well  refuse  to 
go  forth  with  Achish  to  battle. 

David  ought  to  have  learned  from  this  bitter  experi- 
ence to  avoid  the  first  false  step.  Had  he  taken  the 
lesson  to  heart,  his  name  might  never  have  been  tarnished 
with  the  terrible  sins  of  adultery  and  murder. 

The  tribe  of  Judah  at  once  accepted  David  as  king,  and 
he  reigned  at  Hebron  for  seven  years  and  a  half.  His 
men  were  victorious  in  the  war  with  the  house  of  Saul. 
David  behaved  himself  wisely,  and  gradually  won  back 
the  northern  tribes.  Soon  all  Israel  resolved  to  accept 
him  as  king  (2  Sam.  2:1  to  5:5). 


DAVID  AND  THE  PSALMS  111 

91.     DAVID   THE    PROSPEROUS    KING   OF   ISRAEL 

David  wisely  decided  to  transfer  the  capital  to  a  place 
nearer  the  center  of  his  kingdom.  He  captured  the 
fortress  of  Jebus,  which  was  thought  by  the  Jebusites 
to  be  impregnable,  and  made  it  the  capital  of  Israel.  The 
king  of  Tyre  became  a  valuable  ally  to  David,  sending 
men  and  materials  to  build  him  a  palace.  David  repulsed 
two  invasions  by  the  Philistines,  who  were  jealous  of 
his  growing  power  (2  Sam.  5). 

David  resolved  to  transfer  the  ark  to  Jerusalem,  and 
thus  make  the  city  the  religious  center  as  well  as  the 
political  capital  of  Israel.  His  first  attempt  failed,  be- 
cause the  precious  symbol  of  Jehovah's  presence  was 
handled  irreverently.  A  little  later  he  brought  the  ark 
into  the  city  of  David  with  joyous  shouting  and  blowing 
of  trumpets.  He  offered  sacrifices  before  the  ark,  and 
distributed  presents  of  food  to  the  assembled  multitude. 
The  king  led  the  rejoicing  procession,  as  the  ark  was 
brought  into  the  city,  leaping  and  dancing  for  joy  (2 
Sam.  6).  Psalm  24  was  probably  sung  as  the  ark  came 
to  the  gates  of  the  ancient  city.  The  first  six  verses 
were  probably  sung  as  the  procession  drew  near  to  the 
city.     At  the  gates  a  single  voice  or  a  chorus  sang: 

"Lift  up  your  heads,  O  ye  gates; 
And  be  ye  lifted  up,  ye  everlasting  doors: 
And  the  King  of  glory  will  come  in." 

A  voice  from  within  responds  to  the  challenge : 

"Who  is  the  King  of  glory  ?'' 

The  chorus  without  shouts  back : 

"Jehovah  strong  and  mighty, 
Jehovah  mighty  in  battle. " 


112    THE  HEART  OF  THE  OLD  TESTAMENT 

This  is  all  repeated  before  the  gates  swing  open  to 
admit  the  symbol  of  the  King's  presence. 

David  had  many  wars  with  the  peoples  surrounding 
the  land  of  Israel,  in  all  of  which  he  was  victorious.  He 
first  conquered  the  Philistines,  who  had  been  Israel's 
most  stubborn  foes  for  at  least  a  century.  He  then  sub- 
dued the  peoples  east  of  the  Dead  Sea  and  the  Jordan. 
His  fiercest  struggle  was  with  the  Arameans  or  Syrians, 
northeast  of  Israel ;  but  he  finally  tamed  them  effectually. 
Edom  was  also  subdued  after  a  bloody  war  (2  Sam.  8). 
Psalm  18,  one  of  the  greatest  of  the  Psalms,  celebrates 
the  help  of  Jehovah  against  all  foes. 

As  soon  as  David  was  firmly  established  on  his  throne, 
he  expressed  to  the  prophet  Nathan  a  desire  to  build  for 
Jehovah  a  temple.  His  pious  desire  pleased  Jehovah  so 
much  that  He  sent  Nathan  with  the  great  promise  that 
David's  throne  should  be  established  forever  (2  Sam.  7). 
During  all  of  David's  later  life  he  was  collecting  mate- 
rials for  the  great  temple  to  be  erected  by  his  son. 

The  promise  that  David's  throne  should  stand  forever 
was  really  Messianic,  receiving  its  fulfillment  in  the  reign 
of  One  who  was  David's  son  and  at  the  same  time  his 
Lord.  Psalm  110  describes  the  victory  of  this  Priest- 
King,  who  marches  against  His  foes  at  the  head  of  an 
army  of  volunteers.  Jehovah  at  His  right  hand  beats 
down  all  who  oppose  His  reign.  Psalm  2  is  a  compan- 
ion song,  announcing  the  stability  of  Messiah's  throne, 
though  earth's  puny  kings  attempt  to  throw  off  His  rule. 

David  could  never  forget  Jonathan,  the  best  friend  he 
ever  had.  For  Jonathan's  sake,  he  invited  the  poor  crip- 
ple, Mephibosheth,  to  sit  at  the  king's  table  as  an  hon- 
ored guest  continually  (2  Sam.  9). 

A  fool  came  to  the  throne  of  the  children  of  Ammon. 
He  insulted  David's  messengers,  who  were  sent  on  a 
peaceful  errand,  and  thus  brought  on  a  war  with  Israel. 
David  had  now  been  on  the  throne  for  years.  He  was 
perhaps  fifty  years  of  age.    Jehovah  had  blessed  him, 


DAVID  AND  THE  PSALMS  113 

on  every  hand,  so  that  he  seemingly  had  all  that  heart 
could  wish.  But  luxury  and  idleness  had  undermined  the 
moral  and  religious  nature  of  the  great  ruler.  He  was 
beginning  to  degenerate  into  an  Oriental  despot  (2  Sam. 
10:1  to  11:1). 

92.   david's  great  sin  and  its  consequences 

David's  love  of  ease  led  him  to  stay  at  home  to  enjoy 
the  pleasures  of  his  palace  while  his  brave  soldiers, 
under  Joab,  went  forth  to  fight  their  country's  battles. 
Suddenly  a  great  temptation  presented  itself,  and  David, 
in  an  evil  moment,  yielded.  He  perhaps  thought  the 
matter  would  never  become  public,  and  kings  are  not 
held  accountable  like  other  men.  But  his  sin  threatened 
to  have  consequences  of  which  he  had  not  dreamed.  He 
at  once  set  on  foot  a  plan  to  cover  up  his  sin;  but  the 
brave  soldier  whom  he  had  wronged  refused  to  enjoy 
the  pleasures  of  home  life  while  his  comrades  w:ere  in 
tents  fighting  for  their  country.  In  desperation,  David 
resolved  to  put  Uriah  out  of  the  way.  He  made  the 
brave  soldier  the  bearer  of  his  own  death-warrant. 
Under  the  walls  of  Rabbah,  Uriah  fell  by  the  sword  of 
the  Ammonites ;  but  Jehovah  charged  to  David  the  blood 
of  the  man  whom  he  had  sent  to  his  death.  The  God 
of  Israel  was  displeased  with  David  (2  Sam.  11). 

How  long  David  lived  in  terrible  unrest,  with  a  guilty 
conscience  lashing  him,  we  do  not  know.  At  length 
Nathan  the  prophet  came  to  him  with  a  story  of  cruelty 
that  roused  the  king  to  vengeance.  When  the  prophet 
turned  upon  him  with  the  bold  words,  "Thou  art  the 
man,"  the  king's  head  fell  upon  his  breast  with  the  con- 
fession, "I  have  sinned  against  Jehovah."  God  gra- 
ciously forgave  David's  sin,  so  that  he  was  not  de- 
throned nor  slain  ;  but  the  natural  consequences  of  his 
evil  conduct  were  allowed  to  work  themselves  out  in  his 
after  life  (2  Sam.  12). 


114    THE  HEART  OF  THE  OLD  TESTAMENT 

The  ancient  title  of  Psalm  51  represents  it  as  David's 
cry  for  forgiveness  for  his  horrible  sins.  It  is  the  great- 
est of  the  seven  Penitential  Psalms.  Read  it  in  the  light 
of  its  origin  and  note  the  depth  of  penitence.  Many 
sinners,  from  the  days  of  David  to  the  present,  have 
found  these  words  the  most  satisfactory  expression  of 
their  own  desire  for  cleansing  and  a  new  heart. 

Psalm  32  reflects  David's  experience  at  a  slightly  later 
period,  when  he  had  made  a  clean  breast  of  all  his  sins, 
and  the  sense  of  forgiveness  had  come  to  gladden  his 
soul.  The  contrast  between  the  feverish  unrest  of  the 
period  in  which  he  maintained  a  stubborn  silence  and 
the  peace  that  came  after  full  and  frank  confession  re- 
ceives striking  expression  in  verses  3  to  5.  David  wishes 
others  to  learn  the  lesson  of  his  experience  (Psa.  32:6). 
He  promises  to  teach  transgressors  the  way  back  to  God 
(Psa.   51:13). 

David's  sins  repeated  themselves  in  his  own  family. 
Inasmuch  as  he  had  given  great  occasion  to  the  enemies 
of  Jehovah  to  blaspheme,  his  later  history  must  serve  as 
a  warning  to  all  who  might  be  tempted  to  imitate  his 
evil  deeds  (2  Sam.  12:  14).  David  must  have  felt  that 
he  was  reaping  what  he  had  sown,  when  his  eldest  son 
gave  the  reins  to  unnatural  lust,  and  when,  a  little  later, 
another  son  put  to  death  his  guilty  brother  (2  Sam.  13). 
Absalom's  rebellion  was  a  further  harvest  from  David's 
sowing  (2  Sam.  14  to  20).  David  must  have  felt  that 
he  deserved  the  heavy  chastisements  that  fell  upon  him 
in  rapid  succession. 

Psalms  3,  4,  61,  62,  and  63  were  probably  composed 
during  the  period  of  Absalom's  rebellion.  Psalms  41 
and  55  probably  refer  to  the  treachery  of  Ahithophel  and 
other  secret  foes  at  this  crisis.  Psalm  3  is  a  morning 
prayer  (Psa.  3:5),  and  Psalm  4  is  an  evening  prayer 
(Psa.  4:8),  in  both  of  which  the  psalmist's  trust  in  God 
is  beautifully  expressed.  The  same  note  of  confidence 
in  God  is  struck  repeatedly  in  Psalms  61  to  63. 


DAVID  AND  THE  PSALMS  115 

After  Absalom's  rebellion  David  seems  to  have  grown 
old  rapidly.  His  heart  was  almost  broken  by  his  sad 
experience  with  an  ungrateful  son.  He  lost  interest  in 
life.  For  a  brief  moment  he  was  roused  out  of  his 
stupor  by  the  news  of  Adonijah's  effort  to  seize  the 
throne,  and  gave  his  personal  attention  to  the  crowning 
of  Solomon.  He  gave  Solomon  an  earnest  charge,  and 
completed  his  preparations  for  the  building  of  the  temple 
(1  Kings  1:1  to  2: 12;  1  Chr.  22  to  29). 

93.     GENERAL  ESTIMATE  OF  DAVID 

1.  A  born  musician.     Amos  6:5. 

2.  A  great  lyric  poet,  the  founder  of  Hebrew  psalm- 
ody. 

3.  A  superb  general. 

4.  A  successful  organizer  and  administrator.  Psalm 
78:70-72. 

5.  A  man  of  remarkable  religious  experience.  Though 
he  fell  into  horrible  sins,  he  recovered  himself  by  repent- 
ance. To  understand  him  fully  we  must  study  the  history 
in  1  and  2  Samuel  and  1  Chronicles  in  connection  with 
the  psalms  composed  by  David. 

6.  David  is  a  type  of  Christ,  both  as  a  persecuted 
man  and  as  the  king  of  Israel. 

94.     DAVID  THE  FOUNDER  OF   HEBREW   PSALMODY 

Many  modern  critics  deny  that  David  wrote  any 
psalms.  They  brush  aside  as  worthless  the  superscrip- 
tions or  titles  of  the  psalms,  found  in  the  Hebrew  text 
and  thence  brought  over  into  modern  versions  of  the 
Psalter.  Rut  these  titles,  while  not  a  part  of  the  poetry, 
are  very  ancient;  and  they  are  in  harmony  with  the 
uniform  tradition  that  David  composed  many  psalms. 
The  question  is  one  of  such  importance  for  the  under- 
standing of  the  history  of  revelation  in  Old  Testament 


116     THE  HEART  OF  THE  OLD  TESTAMENT 

times  that  we  invite  attention  to  some  considerations 
which  favor  the  view  that  David  was  the  chief  psalmist 
of  Israel. 


I.     THE    AGE    OF    DAVID    FURNISHED    PROMISING    SOIL    FOR 
THE   GROWTH   OF   POETRY 

1.  The  political  and  religious  reforms  of  Samuel  gave 
a  new  sense  of  national  unity  and  kindled  the  fires  of 
religious   patriotism. 

2.  Music  received  an  impetus  from  Samuel  and  the 
sons  of  the  prophets,  and  was  used  in  religious  exercises. 

3.  The  victories  of  war  under  David,  and  the  conse- 
quent internal  development  of  the  national  government 
and  life  of  Israel,  would  naturally  stimulate  the  poetic 
instinct  of  men  of  genius.  Compare  the  Elizabethan  age 
and  the  Victorian  era  in  English  literature. 

4.  The  removal  of  the  ark  to  the  new  capital  and  the 
organization  of  the  Levitical  choirs  would  stimulate  poets 
to  compose  hymns  of  praise  to  Jehovah. 

ii.   david's  qualifications  for  composing  psalms 

1.  He  was  a  gifted  musician.  He  had  a  sense  of 
rhythm  and  an  ear  for  pleasing  sounds. 

2.  He  is  recognized  by  critics  of  all  schools  as  a  poet 
of  no  mean  ability.  The  genuineness  of  his  elegy  over 
Saul  and  Jonathan  is  commonly  accepted  (2  Sam.  1 : 
19-27);  also  his  lament  over  Abner  (2  Sam.  3:33f). 
In  the  elegy  over  Saul  and  Jonathan,  David  displays  great 
generosity  of  soul,  as  well  as  poetic  skill  of  the  highest 
order.  The  poem  confirms  the  representations  of  the 
author  of  Samuel  as  to  David's  kind  treatment  of  Saul. 

3.  David  was  a  man  of  deep  feeling  and  imperial 
imagination.  His  successful  generalship  would  argue  for 
imagination,  as  well  as  his  vivid  imagery  in  the  elegy. 
He  was  magnetic  in  the  highest  degree. 


DAVID  AND  THE  PSALMS  117 

4.  David  was  an  enthusiastic  worshiper  of  Jehovah. 
All  the  records  of  his  life  agree  in  representing  him  as 
devoted  to  Israel's  Goa.  We  should  have  been  surprised 
had  no  trace  of  religious  poetry  come  from  his  pen.  The 
known  facts  of  his  life  and  times  prepare  us  for  an 
outburst  of  psalmody  under  his  leadership. 

III.     THE    ARGUMENTS    AGAINST    THE    POSSIBILITY    OF    AS- 
CRIBING   TO    DAVID    ANY    OF    THE    HYMNS    EN    THE 

PSALTER  REST  UPON  ASSUMPTIONS  THAT  ARE  THOR- 
OUGHLY   ANTIBIBLICAL 

The  Hebrews  of  all  later  ages  unite  in  making  David  the 
chief  psalmist  of  Israel.  How  did  these  traditions  arise? 
How  did  the  Chronicler  come  to  regard  David  as  the 
father  of  psalmody?  If  David  actually  wrote  many 
psalms,  all  is  plain;  if  not,  it  is  difficult,  if  not  impossible, 
to  explain  the  origin  of  the  view  that  he  was  Israel's 
greatest  lyric  poet. 

95.     PSALMODY    AFTER    DAVID 

More  than  half  of  the  psalms  are  ascribed  to  other 
writers  than  David,  or  else  are  anonymous.  Solomon 
and  Asaph  and  the  Sons  of  Korah  are  credited  with 
twenty-six  psalms.  Many  reflect  the  period  of  the  exile, 
and  others  were  first  sung  after  the  return  to  the  Holy 
Land.  The  Psalter  probably  contains  some  prayer  or 
hymn  from  almost  every  crisis  in  the  life  of  Israel,  from 
the  days  of  David  to  the  time  of  Nehemiah.  Some  think 
that  Psalms  44,  74,  and  79  reflect  the  sufferings  and  per- 
secutions of  the  Maccabean  wars  after  167  B.C.  While 
this  is  doubtful,  the  Psalter  certainly  contains  the  prayers 
and  praises  of  devout  Israelites  through  six  centuries 
or  more. 


118    THE  HEART  OF  THE  OLD  TESTAMENT 

96.     TWO  MORAL  DIFFICULTIES  IN  THE  PSALMS 

I.  ASSERTIONS    OF    INNOCENCE 

Seethe  following:  7:8;  17:1,  5;  18:20-24;  26:1-6; 
44:17-22. 

In  explanation  of  such  claims  of  innocence,  note  the 
following : 

1.  The  psalmists  are  sure  they  are  in  the  right  as 
against  those  who  persecute  them.  At  least,  they  have 
committed  no  great  sin,  such  as  would  call  for  severe 
punishment. 

2.  In  some  cases  the  psalmists  confess  their  sinful- 
ness in  God's  eyes,  while,  with  their  next  breath,  denying 
that  they  have  wronged  their  bitter  foes. 

3.  Such  terms  as  integrity,  perfect,  righteous,  etc., 
must  be  interpreted  in  accord  with  the  context  and  gen- 
eral usage  of  the  Old  Testament  times.  They  are  freely 
used  of  any  man  whose  heart  is  on  God's  side,  even 
though  occasionally  he  should  fall  into  grievous  sins. 

II.  IMPRECATIONS  OR  CURSES  ON  ENEMIES 

Read  Psalms  7,  35,  55,  56,  59,  68,  79,  83,  137.  Note 
especially  69 :  22-28  and  109 :  6-20.  Compare  Jeremiah 
18:  18-23  and  Nehemiah  4:4,  5.  How  ought  we  to  re- 
gard these  utterances  of  inspired  writers?  (a)  Are 
they  merely  predictions,  and  not  prayers?  (b)  Do  they 
refer  to  spiritual  foes?  (c)  Are  the  foes  of  the  psalm- 
ists always  incorrigible  enemies  of  God  and  righteous- 
ness? Compare  Psalms  7:14-16;  69:4;  109:16-18; 
Gal.  5:12.  (d)  Are  they  to  be  rejected  by  Christians 
as  belonging  to  a  time  when  revenge  was  not  forbidden? 

Now,  as  we  know,  the  Old  Testament  repeatedly 
teaches  the  law  of  kindness.  Ex.  23:4,  5;  Lev.  19:  17, 
18 ;  Job  31 :  29,  30.     Moreover,  the  New  Testament  often 


DAVID  AND  THE  PSALMS  119 

notes  with  pleasure  the  overthrow  of  the  wicked.     1  Cor. 
16:  22;  2  Tim.  4:14;  Rev.  6:  9,  10;  16:  5,  6;  18:20. 

In  order  to  understand  the  presence  of  such  earnest 
prayers  for  the  overthrow  of  enemies,  it  will  he  neces- 
sary for  us  to  remind  ourselves  of  several  important 
facts : 

1.  We  are  dealing  with  poetry,  and  must  allow  the  poet 
larger  liberty  in  the  vivid  and  dramatic  expression  of 
his  thought. 

2.  We  are  interpreting  the  language  of  Orientals. 

a.  They  are  exceedingly  fond  of  hyperbole,  or  rhet- 
orical exaggeration. 

b.  They  have  no  taste  for  abstract  thought.  The 
psalmists  conceived  of  sin  as  incarnate  in  the  sinner ;  nor 
had  they  become  accustomed  to  distinguish,  as  have  we, 
between  the  sin  and  the  sinner. 

c.  The  terrible  curses  pronounced  on  the  family  of  the 
wicked  men  in  Psalm  109  can  only  be  properly  under- 
stood, when  one  remembers  the  ancient  oriental  concep- 
tion of  the  solidarity  of  the  family.  The  doctrine  of 
individualism,  though  recognized  in  the  Pentateuch,  is 
first  emphasized  by  the  later  prophets  Jeremiah  and 
Ezekiel.     It  permeates  the  entire  New  Testament. 

3.  We  should  not  forget  that  the  heaviest  imprecations 
are  found  in  the  Psalms  ascribed  to  David.  It  is  mani- 
fest from  the  history  in  Samuel  that  David  was  not  a 
cruel,  revengeful  man,  but  that  he  showed  marked  self- 
control  and  a  snirit  of  forgiveness.  As  the  ruler  of 
Israel,  it  was  his  dutv  to  cut  off  wicked  men  among  his 
own  people,  and  to  defend  the  chosen  nation  against  the 
aggression  of  the  surrounding  nations.  If  it  was  his 
duty  literally  to  use  the  sword,  might  he  not  also  pray 
for  success  in  destroying  incorrigible  foes?  Compare 
Stonewall  Jackson,  the  Christian  soldier. 

4.  It  is  but  fair  that  we  should  remember,  too,  that 
we  are  yet  in  the  twilight  of  Old  Testament  revelation, 


120    THE  HEART  OF  THE  OLD  TESTAMENT 

and  not  in  the  noonday  splendor  of  the  revelation  made 
by  God's  own  Son.  We  cannot  expect  David,  even  when 
inspired,  to  display  so  high  a  knowledge  of  God's  for- 
giveness as  we  now  have  in  the  light  of  our  Saviour's 
character  and  teachings.  The  Old  Testament  did  not 
attain  finality  in  the  matter  of  polygamy  and  divorce. 
May  not  David's  knowledge  be  below  the  New  Testa- 
ment standard  in  respect  to  love  to  enemies? 

In  this  connection  we  should  remember  that  many 
expressions  in  the  Psalms  concerning  the  destruction  of 
enemies  have  an  added  severity  for  the  Christian  reader, 
who  is  liable  to  forget  that  "blotting  out  of  the  Book  of 
Life"  means  far  more  for  us  than  it  did  for  David,  the 
doctrine  of  future  rewards  and  punishments  having  been 
greatly  extended  by  the  New  Testament. 

We  may  at  least  learn  from  these  imprecations  that 
it  is  our  duty  not  only  to  love  righteousness,  but  to  hate 
sin.  We  should  be  extremely  careful  never  to  use  them 
in  a  manner  inconsistent  with  the  precepts  or  the  ex- 
ample of  the  Lord  Jesus. 

97.     THE  DOCTRINE  OF  A  FUTURE  LIFE  IN  THE  PSALMS 

The  future  life  was  to  the  Old  Testament  saints  prac- 
tically an  unexplored  country.  Sheol,  the  place  of  de- 
parted souls,  was  a  vague,  shadowy  region.  In  moments 
of  depression,  they  even  wondered  whether  there  was 
any  such  life.  Even  now  men  often  ask,  "Does  death 
end  all?"  Most  of  our  knowledge  of  the  future  life 
comes  from  the  teaching  of  our  Lord  and  His  Apostles. 
Cf.  John  14,  and  a  hundred  other  passages  in  the  New 
Testament. 

In  moments  of  exaltation,  some  of  the  Old  Testament 
saints  assert  earnestly  that  their  communion  with  God 
shall  never  be  broken  by  death.  Pss.  49:  15;  73:23-26. 
If  these  classic  proofs  of  the  existence  of  faith  in  a  life 
beyond  the  grave  stood  alone  in  the  Old  Testament,  they 


DAVID  AND  THE  PSALMS  121 

would  still  be  sufficient  to  show  that  such  a  faith  had 
taken  root  in  Israel's  life. 

The  Psalter,  in  common  with  the  other  Books  of  the 
Old  Testament,  sounds  two  different  note^  with  regard 
to  the  future  life;  one  a  note  of  doubt  or  fear,  the  other 
a  note  of  hope  and  sublime  assurance. 

1.  Expressions  that  seem  to  oppose  the  doctrine :  6:  5 ; 
30:9;  39:  13;  88:  10-12;  115:17. 

A  careful  examination  will  reveal  the  fact  that  most 
of  these  passages  are  questions  rather  than  affirma- 
tions. Men  wondered  what  light  and  joy  could  come 
to  the  departed  in  Sheol.  They  praised  life  in  this 
world,  in  contrast  with  the  unexplored  land  of  the 
shades. 

Moreover,  the  speakers  are  often  men  looking  on  the 
dark  side  of  things  and  giving  utterance  to  human  fears 
natural  in  seasons  of  depression.  The  same  persons, 
in  calmer  or  more  hopeful  hours,  voice  their  belief  in  a 
future  life.     Job  19 :  25-27  ;  Eccl.  12  :  7,  14. 

2.  Expressions  clearly  foreshadowing  the  Christian 
doctrine  of  the  future  life:  16:10,  11;  17:15;  23:6; 
49:15;  73:23-26.  The  future  life  of  man  is  more 
clearly  described  here  than  anywhere  else  in  the  Old 
Testament.  Compare  Gen.  5:24;  Ex.  3:6;  2  Kings  2: 
11;  Job  19:25-27;  Eccl.  12:7;  Isaiah  26:19;  Dan.  12: 
2,  3. 

Belief  in  a  future  life  was  a  doctrine  firmly  held  in 
ancient  Egypt  and  Babylonia.  Moses  and  the  other  Old 
Testament  writers  use  it  far  less  as  a  motive  to  right 
living  than  did  Jesus  and  the  Apostles.  It  seems  to  have 
been  reserved  for  the  Son  of  God  to  reveal  to  men  heaven 
and  hell  in  their  fullness  of  blessedness  or  of  woe.  He 
could  describe  the  Father's  house  better  than  any  mere 
prophet.  But  the  passages  cited  above  show  clearly  that 
in  moments  of  exaltation  the  Old  Testament  saints  had  a 
full  assurance  of  a  life  of  communion  with  God  beyond 
the  grave. 


122    THE  HEART  OF  THE  OLD  TESTAMENT 

98.     THE  GOSPEL  IN  THE  PSALMS 

The  Christian  discovers  in  the  Psalms  a  religious  life 
such  as  he  would  wish  to  lead.  He  longs  to  enter  into 
the  close  fellowship  with  God  attained  by  the  ancient 
psalmists.  These  saints  of  olden  time  knew  how  to  ap- 
proach God  with  reverence  and  godly  fear.  They  com- 
bined dignity  and  fervor  in  their  worship. 

(1)  The  Hebrew  title  for  the  Psalms  is  "Book  of 
Praises."  When  we  consider  the  fact  that  more  than 
twenty  of  these  poems  have  for  their  keynote  praise,  and 
that  there  are  outbursts  of  thanksgiving  in  many  others, 
the  fitness  of  the  Hebrew  title  dawns  upon  us.  For  the 
benefit  of  the  diligent  student,  we  give  a  list  of  the 
Psalms  of  Praise:  47,  66,  67,  96,  98,  100,  103,  107,  113, 
117,  118,  134  to  136,  138,  145  to  150.  Note  the  mar- 
velous variety  with  which  the  singers  describe  the  good- 
ness and  the  glory  of  God.  Here  is  a  rich  vocabulary 
of  praise  for  stammering  lips.  Psalm  103,  in  its  call  to 
praise,  unites  the  tender  notes  of  the  flute  with  the  ring- 
ing notes  of  the  trumpet.  Shall  we  not  also  try  to  get 
into  the  spirit  of  Psalm  145,  which  has  been  called  the 
Te  Deum  of  the  Old  Testament?  Ker  says:  "The  Jews 
were  accustomed  to  say  that  he  who  could  pray  this 
Psalm  from  the  heart  three  times  daily  was  preparing 
himself  best  for  the  praises  of  the  world  to  come." 

(2)  The  psalmists  had  great  joy  in  the  house  of  Jeho- 
vah. Psalms  84  and  122  give  beautiful  expression  to 
the  delight  of  the  Old  Testament  believer  in  the  temple 
worship.  The  chief  attraction  of  the  temple  was  the 
presence  of  Jehovah  in  His  sanctuary.  David  expresses 
this  longing  for  the  vision  of  God's  face  in  Psalm  27 : 

"One  thing  have  I  asked  of  Jehovah,  that  I  will  seek 
after ; 
That  I  may  dwell  in  the  house  of  Jehovah  all  the  days 
of  my  life, 


DAVID  AND  THE  PSALMS  123 

To  behold  the  beauty  of  Jehovah, 
And  to  inquire  in  His  temple." 

(3)  The  psalmist  also  loved  God's  Word.  Psalms 
19  and  119  give  expression  to  this  joy  in  the  Bible  of 
their  day.  Martin  Luther's  life  was  full  of  dangers  and 
conflicts  with  men  and  demons.  He  was  sometimes 
brought  very  low  in  body  and  in  mind.  Written  on  his 
Bible  in  his  own  hand  are  the  words  of  Psalm  119:92: 

"Unless  thy  law  had  been  my  delight, 
I  should  have  perished  in  mine  affliction." 

(4)  The  Old  Testament  saints  "practiced  the  presence 
of  God."  Psalms  91  and  23  picture  Jehovah  and  the 
saint  in  loving  fellowship.  The  saint  is  with  his  Shep- 
herd and  Protector  in  bright  days  and  in  dark  days,  in 
joy  and  in  sorrow,  in  danger  and  in  quiet  hours. 

(5)  The  inspired  poets  of  Israel  saw  God's  glory  i?i 
nature.  See  especially  Psalm  19,  in  which  the  heavens 
are  telling  the  glory  of  God;  Psalm  29,  the  Song  of  the 
Storm;  and  Psalm  104,  appropriately  called  "Hymn  of 
Creation." 

(6)  God's  care  of  all  things  finds  beautiful  expression 
in  Psalms  8,  65,  and  121.  "The  river  of  God  is  full  of 
water"  (Psa.  65:9).  His  resources  are  without  limit 
and  always  available  for  His  saints.  He  never  slumbers 
nor  takes  a  vacation. 

(7)  The  soul's  thirst  for  God  and  its  delight  in  His 
protecting  presence  have  found  classic  expression  in  the 
Psalter : 

"As  the  hart  panteth  after  the  water  brooks, 
So  panteth  my  soul  after  thee,  O  God." 

Psa.  42:1. 

The  longing  of  the  human  soul  after  God,  as  voiced 
in  Psalms  42,  43,  and  63,  may  seem  to  cold  Western 


124    THE  HEART  OF  THE  OLD  TESTAMENT 

readers  unnatural  in  its  fervor;  but  the  fault  is  with  us, 
and  not  with  the  psalmists. 

(8)  The  figure  of  taking  refuge  in  God  is  quite  com- 
mon in  the  Psalter.  Psalms  46,  61,  and  62  exalt  God 
as  the  refuge  of  His  saints. 

"God  is  for  us  a  place  of  refuge  and  a  stronghold, 
A  help  in  troubles  exceedingly  findable." 

(Psa.  46:1.) 

"Only  He  is  my  rock  and  my  salvation, 
My  high  tower;  I  shall  not  be  moved." 

(Psa.  62:6.) 

(9)  We  have  space  for  only  one  other  topic — Sin  and 
Forgiveness.  The  seven  Penitential  Psalms  (6,  32,  38, 
51,  102,  130,  143)  admit  us  to  the  heart  of  experimental 
religion  in  the  Old  Testament  times.  What  a  keen  sense 
of  sin!  What  depth  of  penitence!  What  earnestness 
in  seeking  forgiveness!  Of  the  seven,  Psalm  51  is  the 
greatest.  One  might  justly  term  this  prayer  of  the 
penitent  the  holy  of  holies  of  the  Psalter ;  for,  with  these 
earnest  words  on  their  lips,  many  wanderers  have  come 
back  to  God.  The  ritual  law,  as  we  have  already  seen, 
made  no  provision  for  atonement  in  the  case  of  sins 
done  with  a  high  hand;  but  there  was  forgiveness,  even 
for  adultery  and  murder,  when  the  sinner  came  to  God 
with  a  broken  spirit  and  a  crushed  heart  (Psa.  51 :  17). 

99.     AN   INSPIRED  PRAYER-BOOK   AND   HYMNAL 

Every  Christian  ought  to  know  this  prayer-book  well  ; 
for  it  was  given  by  inspiration.  It  contains  model 
prayers,  meditations,  songs  and  benedictions.  Confes- 
sion, complaint,  petition,  thanksgiving,  aspiration — all 
the  soul's  emotions  find  a  voice  in  the  Psalms.  The 
Psalter  is  a  book  for  the  culture  of  the  heart,  a  book 


DAVID  AND  THE  PSALMS  125 

with  which  to  deepen  one's  friendship  with  God.  If  one 
wishes  to  learn  how  to  approach  God  acceptably  in  wor- 
ship, this  is  the  best  manual  to  put  into  his  hands.  We 
cannot  estimate  too  highly  the  influence  of  this  book  in 
winning  men  to  God.  Penitents  have  come  seeking  for- 
giveness with  the  words  of  the  51st  Psalm;  the  forgiven 
have  voiced  their  joy  in  words  taken  from  the  32nd ;  the 
trusting  have  pillowed  their  heads  on  the  23rd ;  and  the 
grateful  have  poured  forth  their  praises  through  the 
103rd.  Perowne  has  well  said :  "No  single  book  of 
Scripture,  not  even  of  the  New  Testament,  has,  perhaps, 
ever  taken  such  hold  on  the  heart  of  Christendom.  None, 
if  we  may  dare  judge,  unless  it  be  the  Gospels,  has  had 
so  large  an  influence  in  moulding  the  affections,  sustain- 
ing the  hopes,  purifying  the  faith  of  believers."  Luther 
spoke  of  the  Psalter  as  "a  Bible  in  miniature." 


Chapter  VIII 

SOLOMON  AND  THE  PROVERBS 

THE  era  of  David  and  Solomon  was  the  golden  age 
of  the  Hebrew  monarchy.  The  religious  and  polit- 
ical revival  under  Samuel  led  to  a  new  sense  of  national 
unity  in  Israel.  Saul  at  first  advanced  the  political 
power  of  Israel  by  his  victories  in  battle ;  but  he  presently 
became  self-willed  and  disobedient,  and  Israel's  glory 
faded  before  the  rising  power  of  the  Philistines.  David, 
who  was  Israel's  greatest  general,  smote  his  foes  hip 
and  thigh,  and  beat  down  all  opposition  on  every  side. 
He  conquered  and  organized  a  respectable  empire.  The 
weakness  of  Egypt  and  Assyria  in  his  day  gave  him  his 
opportunity,  and  he  was  prompt  to  seize  it.  David  be- 
queathed to  Solomon  a  rich  and  well-organized  kingdom. 

100.     PROMISING  BEGINNINGS  OF  SOLOMON'S  REIGN 

Solomon,  in  the  early  part  of  his  reign,  removed  four 
men  who  might  have  endangered  his  throne.  Adonijah 
was  slain  for  his  ambition.  Abiathar,  who  had  taken 
the  side  of  Adonijah,  was  deposed  from  the  priesthood, 
and  sent  away  to  his  home  at  Anathoth.  Joab  was  put 
to  death  for  all  his  crimes;  and  Shimei  was  slain  for 
disobedience   (1  Kings  2). 

Solomon's  interest  in  religion  was  shown  by  the  great 
sacrifice  which  he  offered  at  Gibeon.  Jehovah  appeared 
to  the  young  king  in  a  dream  by  night,  and  said,  "Ask 
what  I  shall  give  thee."  Solomon's  request  for  wisdom 
in  judging  the  people  greatly  pleased  Jehovah,  and  He 
promised  to  do  all  that  Solomon  asked  and  much  more 
besides  (1  Kings  3:1-15). 

126 


SOLOMON  AND  THE  PROVERBS  127 

The  young  king's  skill  in  judging  was  put  to  the  test 
by  two  women.  By  a  clever  stratagem,  he  discovered  the 
real  mother  of  the  babe  over  which  the  two  women  were 
contending  (1  Kings  3:16-28).  Men  came  to  stand  in 
awe  before  such  a  discerning  judge;  "for  they  saw  that 
the  wisdom  of  God  was  in  him,  to  do  justice." 

101.    Solomon's  growing  prosperity 

Solomon  inherited  a  great  kingdom.  David  had 
broken  the  power  of  all  the  hostile  peoples  around  the 
land  of  Israel.  Moab  and  Edom  and  Ammon  and  Syria 
paid  tribute  to  Solomon,  as  they  had  done  to  David. 
Tyre  cultivated  friendly  relations  with  both  David  and 
Solomon,  providing  materials  for  the  new  buildings  in 
Jerusalem  and  skilled  architects  and  artisans  to  erect 
them.  Solomon  put  the  Canaanites  in  h's  dominions  to 
task-work.  He  also  perfected  the  organization  for  the 
collection  of  taxes  from  his  own  people.  He  maintained 
a  wise  and  strong  administration  of  the  internal  affairs 
of  the  kingdom.  He  chose  able  officers  of  state.  His 
fame  as  a  wise  man  spread  far  and  wide,  so  that  men 
came  from  other  nations  to  hear  the  wisdom  of  Solomon. 
"And  Judah  and  Israel  dwelt  safely,  each  man  under 
his  vine  and  under  his  fig  tree,  from  Dan  even  to  Beer- 
sheba,  all  the  days  of  Solomon"  (1  Kings  4,  5). 

102.    Solomon's   building  operations 

David  had  collected  much  costly  material  for  the  build- 
ing of  the  temple.  Solomon  added  to  this,  and  employed 
the  best  artists  and  artisans  of  Tyre  to  superintend  the 
work.  Only  the  choicest  materials  were  used  in  the  edi- 
fice. The  work  having  been  completed  in  seven  years 
and  a  half,  Solomon  assembled  the  elders  of  Israel  at 
Jerusalem  for  the  formal  dedication.  The  priests 
brought  the  ark  of  the  covenant  out  of  the  Tent  which 


128    THE  HEART  OF  THE  OLD  TESTAMENT 

David  had  pitched  into  the  most  holy  place  of  the  Tem- 
ple. At  once  the  cloud  of  glory  filled  the  house  of  Jeho- 
vah. Solomon  then  stood  before  the  altar  of  Jehovah 
in  the  presence  of  all  the  assembly  of  Israel,  and  spread 
forth  his  hands  toward  heaven,  and  prayed  Jehovah  to 
cause  His  name  to  dwell  in  the  house  he  had  built  for 
Him.  He  asked  Jehovah  to  hear  every  prayer  directed 
toward  the  Temple.  Solomon  followed  his  prayer  of 
dedication  with  elaborate  sacrifices.  All  Israel  rejoiced 
greatly  over  the  completion  of  the  Temple.  It  was  a 
time  of  great  prosperity  and  joy  for  all  the  people  (1 
Kings  6  to  8).  While  David  did  much  to  make  Jeru- 
salem the  Holy  City,  Solomon  added  to  its  glory  by  erect- 
ing the  beautiful  edifice,  which  would  henceforth  be  the 
center  of  Israel's  religious  life.  Pious  souls  longed  for 
the  privilege  of  worshiping  in  Jehovah's  house  in  Jeru- 
salem. Pilgrims  poured  into  the  Holy  City  at  the  great 
annual   feasts. 

Solomon  also  built  for  himself  a  magnificent  palace. 
Jerusalem  became  more  and  more  the  center  of  Israel's 
life.  The  king  also  fortified  other  cities  throughout  his 
realm.  Having  put  the  Amorites  and  other  tribes  of 
Canaan  to  forced  labor,  Solomon  was  able  to  carry  on 
these  elaborate  building  operations.  He  also  built  a 
fleet  of  ships  to  trade  in  the  Red  Sea  and  the  Indian 
Ocean.  Commerce  with  foreign  lands  filled  Solomon's 
coffers  with  gold.  The  trade  between  Egypt  and  Asia 
Minor  flowed  through  Israel.  Kings  and  queens  came 
great  distances  to  see  the  glory  of  Solomon  and  to  hear 
his  wisdom.  Israel's  historians  and  poets  describe  Sol- 
omon's era  as  the  golden  age  of  prosperity  and  peace 
(1  Kings  9,  10). 

103.     THE  DECLINE  OF   SOLOMON 

Solomon's  great  mistake  was  the  formation  of  an  ex- 
tensive harem.     He  imitated  the  oriental  despots  in  col- 


SOLOMON  AND  THE  PROVERBS  129 

lecting  a  great  number  of  wives  and  concubines,  many 
of  whom  were  foreigners.  "And  he  had  seven  hundred 
wives,  princesses,  and  three  hundred  concubines ;  and  his 
wives  turned  away  his  heart"  (1  Kings  11:3).  Solo- 
mon built  heathen  sanctuaries  in  which  his  foreign  wives 
could  worship  their  gods.  East  of  the  temple  hill,  and 
in  full  view  from  Jehovah's  sanctuary,  rose  columns  of 
incense  to  cruel  Molech  and  lascivious  Ashtoreth.  We 
are  not  surprised  to  read  that  Jehovah  was  angry  with 
Solomon.  He  raised  up  adversaries  to  vex  Solomon  in 
his  old  age,  and  announced  the  secession  of  ten  tribes 
from  the  rule  of  Solomon's  son.  Jeroboam  received  the 
promise  of  a  throne  in  northern  Israel  (1  Kings  11). 
Solomon's  decline  is  a  sad  commentary  on  human  wis- 
dom :  the  wisest  man  of  his  time  played  the  fool,  and  left 
the  world  under  a  cloud.  We  have  reason  to  believe  that 
the  pleasure-loving  Solomon  was  not  finally  cast  off  by 
Jehovah  like  the  willful,  rebellious  Saul. 

104.     SOLOMON    AS    AN    AUTHOR 

Three  books  in  the  Old  Testament  are  commonly 
ascribed  to  Solomon, — Proverbs,  Ecclesiastes,  and  the 
Song  of  Solomon.  As  to  Ecclesiastes,  there  is  almost 
unanimous  agreement  among  modern  scholars  that  the 
book  was  written  toward  the  close  of  the  Old  Testament 
period.  The  lessons  of  Solomon's  experience  are  gath- 
ered up  by  a  later  writer,  who  puts  himself  in  Solomon's 
place  and  writes  as  if  he  were  Solomon.  He  gives  full 
vent  to  his  scepticism  and  to  the  sense  of  disappointment 
with  life.  He  preaches  vigorously  and  fearlessly  on  the 
vanity  of  human  life.  "All  is  vanity  and  a  feeding  on 
wind."  The  book,  however,  comes  to  a  sane  and  rev- 
erent conclusion :  "Fear  God,  and  keep  His  command- 
ments; for  this  is  the  whole  duty  of  man"  (Eccl.  12:  13). 

The  Song  of  Songs  is  a  collection  of  love  songs,  greatly 
admired   by   orientals   for   their   beaut}'   and   chasteness. 


130    THE  HEART  OF  THE  OLD  TESTAMENT 

To  our  western  taste  they  seem  too  fervid,  and  enter  too 
much  into  the  description  of  physical  charms.  Many 
devout  souls  in  Christian  history  have  interpreted  the 
book  as  referring  to  the  mutual  love  of  Christ  and  the 
Church.  Recent  scholars,  for  the  most  part,  think  that 
the  book  celebrates  the  strength  and  constancy  of  human 
love.  On  this  view,  Solomon  tries  in  vain  to  win  the 
love  of  a  beautiful  girl,  who  remains  true  to  her  shepherd 
lover.  If  this  view  is  correct,  we  have  in  the  Bible  a 
book  in  praise  of  the  strong,  sweet  love  between  man  and 
woman,  a  love  on  which  the  home  is  built.  It  would  be 
fitting  that  such  love  should  receive  recognition  in  God's 
Word. 

While  the  traditional  view  as  to  the  authorship  of 
Ecclesiastes  and  of  the  Song  of  Songs  has  been  set  aside 
by  recent  criticism,  it  is  still  generally  recognized  that 
Solomon's  name  is  correctly  associated  with  the  Book  of 
Proverbs,  as  the  most  brilliant  proverb-maker  of  the 
ages.  There  is  wide  difference  of  opinion  as  to  the 
parts  of  the  book  to  be  credited  to  Solomon.  Chapters 
30  and  31  are  expressly  ascribed  to  Agur  and  King  Lem- 
uel, and  Proverbs  22: 17  to  24:34  is  anonymous,  being 
described  as  "the  words  of  the  wise  men."  The  large 
collection  of  brief  proverbs  in  Proverbs  10 : 1  to  22 :  16 
is  expressly  ascribed  to  Solomon;  also  the  group  in 
Proverbs  25  to  29,  said  to  have  been  copied  out  by  the 
men  of  Hezekiah.  There  remains  the  magnificent  sec- 
tion on  Wisdom  in  chapters  1  to  9.  Fortunately  we  do 
not  need  to  know  the  author  of  a  wise  saying  in  order 
to  appreciate  its  beauty  and  accept  it  as  a  guide  to  con- 
duct. The  tendency  in  recent  criticism  of  the  Bible  is 
to  reduce  every  book  to  fragments  and  to  multiply  unduly 
imaginary  authors  and  editors.  Common  sense  will  con- 
tinue to  discount  the  claims  of  an  over-confident  criticism. 
Solomon's  wisdom  forms  the  core  of  the  Book  of 
Proverbs,  just  as  David's  psalms  are  the  crown  of  the 
Psalter. 


SOLOMON  AND  THE  PROVERBS  131 

105.     A    BUSINESS    MANUAL    FOR    YOUNG    MEN 

While  the  Hook  of  Proverbs  offers  increase  in  learn- 
ing to  the  wise  man,  its  chief  aim  is  "to  give  prudence 
to  the  simple,  to  the  young  man  knowledge  and  discre- 
tion" (Prov.  1:  1-6).  It  is  a  business  manual  to  guide 
young  men  to  success  in  life.  Its  constant  appeal  is  to 
young  men.  The  author  does  not  indulge  in  speculative 
thought,  but  gives  his  attention  to  practical  life.  What- 
ever will  stimulate  young  men  to  honesty  and  industry 
and  purity  he  gladly  uses.  How  to  make  the  best  of 
life  is  the  problem  in  which  the  Old  Testament  sages 
took  the  keenest  interest.  Although  the  Book  of 
Proverbs  as  a  whole  is  intended  to  be  a  manual  for  young 
men,  the  closing  chapter  paints  the  portrait  of  the  ideal 
Hebrew  matron.  In  general,  the  position  of  woman  in 
Proverbs  is  high,  and  her  power  for  good  or  ill  in  the 
home  and  in  society  is  fully  recognized. 

106.         WISDOM    AND    FOLLY    CONTRASTED 

The  first  nine  chapters  of  the  book  introduce  the  young 
man  to  two  women  who  seek  to  win  his  confidence  and 
affection, — Wisdom  and  Folly.  Much  of  the  language 
of  these  chapters  is  put  into  the  mouth  of  Wisdom. 

The  author  recommends  religion  as  the  foundation  for 
a  successful  life :  "The  fear  of  Jehovah  is  the  beginning 
of  knowledge"  (Prov.  1:7).  Dr.  Toy  well  says:  "The 
thought  of  the  greater  part  of  the  Book  is  definitely  re- 
ligious, standing  in  sympathetic  and  reverent  contact 
with  the  conception  of  a  just  and  wise  divine  govern- 
ment of  the  world.  The  sages  are  independent  thinkers, 
but  refer  their  wisdom  ultimately  to  God." 

After  an  earnest  warning  against  joining  a  band  of 
robbers,  the  author  introduces  Wisdom  as  making  her 
appeal  to  the  simple :  she  will  mock  when  calamity  over- 
takes those  who  reject  her  reproof    (Prov.    1).     If   a 


132    THE  HEART  OF  THE  OLD  TESTAMENT 

young  man  will  earnestly  seek  Wisdom,  he  shall  know 
God  and  righteousness,  and  be  preserved  from  wicked 
men  and  from  the  strange  woman  (Prov.  2).  In  his 
relation  to  God,  let  the  young  man  trust  in,  honor,  and 
submit  to  Jehovah  (3:  1-12).  Happy  the  man  that  finds 
Wisdom  (3:13-26).  In  his  relations  to  his  fellows, 
let  the  wise  man  avoid  stinginess,  treachery,  contentious- 
ness, violence,  and  the  like  (3:27-35).  Wisdom  is  the 
principal  thing.  Let  the  young  man  avoid  the  path  of 
the  wicked  and  walk  straight  forward  in  Wisdom's  way, 
guarding  his  heart  above  all  else  (Prov.  4).  Shun  the 
strange  woman  (Prov.  5 : 1-23 ;  6 :  20  to  7 :  27 ;  9 :  13-18) . 

"Her  house  is  the  way  to  Sheol, 
Going  down  to  the  chambers  of  death." 

The  author  inveighs  against  security  debts,  laziness, 
and  sowing  discord  (6:1-19).  He  personifies  Wisdom, 
and  pictures  her  as  appealing  to  men  to  receive  her  in- 
struction. Wisdom  is  attractive,  and  her  fruit  is  better 
than  gold.  She  was  present  with  Jehovah  at  the  crea- 
tion. Happy  the  man  that  seeks  and  finds  Wisdom 
(Prov.  8).  Wisdom  and  Folly  both  invite  the  young 
man  to  a  feast.  The  harlot  Folly  says  to  the  young 
man, 

"Stolen  waters  are  sweet, 
And  bread  eaten  in  secret  is  pleasant." 

This  is  the  language  of  the  vile  woman,  and  ought  not 
to  be  lightly  used  by  decent  persons. 

There  is  no  book  better  than  Proverbs  for  the  teach- 
ing of  personal  purity.  Vice  is  pictured  clearly,  without 
being  made  attractive.  Sweet  home  life  is  exalted,  and 
impurity  is  seen  to  be  dangerous  and  damnable. 


SOLOMON  AND  THE  PROVERBS  133 

107.     STRIKING   ETHICAL   AND   SOCIAL  TEACHINGS 

After  the  connected  discourse  in  the  first  nine  chap- 
ters, the  book  is  composed  of  brief  proverbs  on  a  great 
variety  of  subjects.  The  attentive  reader  will  discover 
here  and  there  groups  of  sayings  dealing  with  a  common 
topic.  Thus  in  12:  13-23  most  of  the  proverbs  refer  to 
human  speech,  in  26:1-12  to  the  fool,  in  26:13-16  to 
the  sluggard,  and  26:  17-28  to  the  mischief-maker.  It 
is  a  profitable  exercise  to  go  through  the  book  and  collect 
all  the  proverbs  dealing  with  a  given  topic. 

(1)  Industry  and  its  opposite,  laziness,  receive  fre- 
quent mention  in  this  manual  for  young  men.  The  wise 
man  prods  the  sluggard  with  such  goads  as  the  follow- 
ing: 

"As  the  door  turneth  upon  its  hinges, 
So  doth  the  sluggard  upon  his  bed. 
The  sluggard  burieth  his  hand  in  the  dish ; 
It  wearieth  him  to  bring  it  again  to  his  mouth." 

(Prov.26:  14,15.) 

"The  sluggard  saith,  There  is  a  lion  without: 
I  shall  be  slain  in  the  streets." 

(Prov.22:13.) 

"Love  not  sleep,  lest  thou  come  to  poverty  ; 
Open  thine  eyes,  and  thou  shall  be  satisfied  with  bread." 

(Prov.20:13.) 

"He  also  that  is  slack  in  his  work 
Is  brother  to  him  that  is  a  destroyer." 

(Prov.l8:9.) 

Such  ringing  words  are  like  the  sting  of  a  whip- 
cracker  to  a  lazy  ox.  See  also  the  classic  picture  of  the 
sluggard  in  Proverbs  24 :  30-34,  and  the  proverbs  found 
in   12:11,   24,   27;   13:4;   14:23;   15:19;   16:26;    19: 


134    THE  HEART  OF  THE  OLD  TESTAMENT 

15,  24;  20:4;  21:5,  25;  22:29;  26:13-16;  27:23-27; 
31:27. 

(2)  The  good  and  evil  uses  of  the  tongue  are  the  sub- 
jects of  many  proverbs.  Let  the  student  make  a  list 
for  himself  of  the  proverbs  that  refer  to  human  speech, 
putting  on  one  sheet  all  references  to  speech  as  good  and 
helpful,  and  on  another  all  uses  that  are  harmful.  We 
call  attention  to  a  few  only  of  the  many  striking  sayings 
concerning  the  tongue: 

"A  soft  answer  turneth  away  wrath; 
But  a  grievous  word  stirreth  up  anger." 

(Prov.l5:l.) 

"A  perverse  man  scattereth  abroad  strife  ; 
And  a  whisperer  separateth  chief  friends.'* 

(Prov.  16:28.) 

"The  beginning  of  strife  is  as  when  one  letteth  out  water ; 
Therefore  leave  off  contention,  before  there  is  quar- 
reling." (Prov.  17:14.) 

"It  is  an  honor  for  a  man  to  keep  aloof  from  strife ; 
But  every  fool  will  be  quarreling." 

(Prov.  20:  3.) 

"It  is  better  to  dwell  in  the  corner  of  the  housetop, 
Than  with  a  contentious  woman  in  a  wide  house." 

(Prov.  21: 9.) 

"A  man  hath  joy  in  the  answer  of  his  mouth ; 
And  a  word  in  due  season,  how  good  is  it!" 

(Prov.  15: 23.) 

"A  word  fitly  spoken 
Is  like  apples  of  gold  in  network  of  silver." 

(Prov.  25: 11.) 

"He  kisseth  the  lips 
Who  giveth  a  right  answer." 

(Prov.  24: 26.) 


SOLOMON  AND  THE  PROVERBS  135 

(3)  The  wise  man  gives  much  sound  counsel  as  to  the 
conduct  of  one's  business.  He  warns  the  young  man 
against  standing  as  surety  for  other  men's  debts  (Prov. 
6:1-5;  11:15;  17:18;  20:16;  22:26;  27:13).  The 
book  has  been  criticized  by  some  as  teaching  selfishness 
in  these  warnings  against  security  debts;  but  the  history 
of  security  debts,  if  it  could  be  written  fully  and  frankly, 
would  vindicate  the  wisdom  of  the  Hebrew  sage.  It  is 
a  beneficent  provision  of  the  modern  business  world 
that  guaranty  companies  will  now,  for  a  reasonable  con- 
sideration, go  on  the  bonds  of  all  officials,  thus  relieving 
their  personal  friends  of  the  heavy  burden.  This  prin- 
ciple ought  to  be  extended  to  loans  in  bank,  and  any 
man  ought  to  be  willing  to  pay  a  company  for  its  en- 
dorsement. It  is  just  as  dangerous  and  foolish  for  a 
man  to  let  another  trade  on  his  credit  now,  as  it  was  in 
the  days  of  Solomon.  We  ought  to  lend  and  give  freely; 
but  it  is  not  wise  to  go  on  another  man's  paper.  Sooner 
or  later  the  indorser  will  smart  for  it. 

(4)  The  warnings  against  wine  are  often  quoted: 

"Wine  is  a  mocker,  strong  drink  a  brawler ; 
And  whosoever  erreth  thereby  is  not  wise." 

(Prov.  20:1.) 

"Look  not  thou  upon  the  wine  when  it  is  red, 
When  it  sparkleth  in  the  cup, 
When  it  goeth  down  smoothly : 
At  the  last  it  biteth  like  a  serpent, 
And  stingeth  like  an  adder." 

(Prov.  23:31,32.) 

(5)  The  Book  of  Proverbs  exalts  true  friendship: 

"A  friend  loveth  at  all  times; 
And  is  born  as  a  brother  for  adversity." 

(Prov.  17:17.) 


136    THE  HEART  OF  THE  OLD  TESTAMENT 

"He  that  maketh  many  friends  doeth  it  to  his  own  de- 
struction ; 
But  there  is  a  friend  that  sticketh  closer  than  a  brother." 

(Prov.  18:24.) 

"Faithful  are  the  wounds  of  a  friend; 
But  the  kisses  of  an  enemy  are  profuse/' 

(Prov.  27:  6.) 

For  additional  proverbs  on  friendship,  see  27 : 9,  10, 
14,  17.  The  wise  man  taught  that  a  man  can  have  only 
a  few  real  friends;  if  he  tries  to  form  intimacies  on 
every  hand,  it  will  be  to  his  own  undoing.  A  true  friend 
is  one  of  God's  noblest  gifts. 

The  wise  man  does  not  hesitate  to  employ  riddles  and 
conundrums,  if  they  will  convey  his  message  (Prov.  1: 
6;  30:  15-31).  God  uses  all  methods  of  approach  to  a 
man's  mind  and  heart,  that  He  may  lead  him  to  a  higher 
ethical  and  spiritual  life. 

The  Christian  student  can  learn  much  from  the  Book 
of  Proverbs  as  to  the  wise  conduct  of  his  life  in  business 
and  in  society.  The  New  Testament  writers  make  about 
twenty  quotations  from  this  book  of  practical  precepts. 
As  a  further  encouragement  to  the  student  to  make  him- 
self familiar  with  its  teaching,  we  quote  the  testimony 
of  Professor  C.  H.  Toy,  one  of  the  most  learned  com- 
mentators on  Proverbs :  "The  high  ethical  standard  of 
the  Book  is  universally  recognized.  Its  maxims  all  look 
to  the  establishment  of  a  safe,  peaceful,  happy  social 
life,  in  the  family  and  the  community ;  the  supposed  ex- 
ceptions, cases  of  alleged  selfish  prudence  (as,  for  ex- 
ample, the  caution  against  giving  security),  are  only 
apparent,  since  proper  regard  for  self  is  an  element  of 
justice." 


Chapter  IX 

THE  EARLY  KINGS  AND  PROPHETS 

108.     INTRODUCTORY 

AFTER  the  death  of  Solomon  (931  B.C.),  his  son 
Rehoboam  faced  a  crisis.  The  people  asked  that 
the  burdens  imposed  upon  them  by  Solomon  be  made 
lighter.  Discontent  was  widespread  among  the  northern 
tribes,  who  found  in  Jeroboam  the  son  of  Nebat  a  capable 
leader.  When  Rehoboam  followed  the  counsel  of  the 
younger  men,  who  advised  him  to  lord  it  over  the  people 
and  treat  them  as  slaves,  all  the  tribes  except  Judah  and 
Benjamin  openly  revolted  and  chose  Jeroboam  as  their 
king.  From  931  B.C.  to  722  B.C.  the  two  kingdoms 
existed  side  by  side,  sometimes  in  friendly  alliance,  but 
often  at  war  with  each  other.  In  722  B.C.  the  Northern 
Kingdom  fell  before  the  mighty  Assyrians,  and  the  peo- 
ple of  Samaria  were  swept  into  exile.  The  Kingdom 
of  Judah  continued  until  587  B.C.,  when  Nebuchadnez- 
zar destroyed  Jerusalem  and  carried  the  people  captive 
to  Babylon. 

109.    glimpses  of  Israel's  early  kings 

Let  us  first  take  a  rapid  survey  of  the  history  of  the 
Kingdom  of  Israel  or  Ephraim.  Jeroboam  I.  was  not  a 
deeply  religious  man.  He  was  a  warrior  and  a  politician. 
It  seemed  to  him  unwise  to  let  his  subjects  go  to  Jeru- 
salem to  worship  in  the  Temple,  lest  the  king  of  Judah 
might  win  them  back  to  their  allegiance  to  the  house  of 
David.     Hence  Jeroboam  set  up  golden  calves  at  Bethel 

137 


138    THE  HEART  OF  THE  OLD  TESTAMENT 

near  his  southern  border  and  at  Dan  in  the  far  north, 
and  invited  his  people  to  worship  Jehovah  through  these 
images.  He  changed  the  time  of  the  feast  of  Taber- 
nacles from  the  seventh  to  the  eighth  month,  and  allowed 
anybody  who  wished  to  do  so  to  become  priests  before 
the  golden  calves.  He  thus  lost  the  support  of  the 
Levites,  who  flocked  to  Jerusalem  in  great  numbers ;  and 
the  prophets  denounced  the  calf  worship  as  a  sin.  An 
unnamed  prophet  from  Judah  thundered  against  Jero- 
boam's altar ;  and  Ahijah,  the  prophet  who  had  promised 
to  Jeroboam  the  rule  over  ten  tribes,  in  his  old  age  pre- 
dicted the  complete  rejection  of  Jeroboam  and  his  house 
(I  Kings  12  to  14).  His  son  Nadab  reigned  two  short 
years,  when  he  was  assassinated  by  Baasha. 

Baasha  fought  against  Asa  of  Judah,  in  a  vain  attempt 
to  stop  the  exodus  of  religious  people  out  of  Israel  into 
Judah,  where  a  great  revival  was  in  progress.  Asa  hired 
Benhadad  of  Damascus  to  attack  Baasha  in  the  rear. 
Baasha  at  once  gave  up  his  attempt  to  build  a  city  that 
would  enable  him  to  threaten  Judah.  Baasha's  son  was 
assassinated  after  a  reign  of  only  two  years  (I  Kings 
15: 25  to  16:14). 

The  assassin  Zimri  lived  only  seven  days  to  enjoy  the 
fruits  of  his  treason.  He  was  succeeded  by  Omri,  the 
founder  of  a  new  dynasty.  Omri  chose  a  new  site  for  his 
capital,  showing  the  eye  of  a  trained  soldier  in  his  selec- 
tion of  a  strong  hill  surrounded  by  a  valley.  Samaria  re- 
sisted many  sieges.  It  took  the  trained  engineers  of  As- 
syria over  two  years  to  force  their  way  into  the  fortress. 

Omri  also  strengthened  himself  politically  by  securing 
for  his  son  Ahab  the  hand  of  Jezebel,  a  princess  of  Zidon. 
This  marriage,  which  seemed  to  Omri  a  happy  diplomatic 
stroke,  precipitated  a  religious  struggle  which  shook  Israel 
from  center  to  circumference.  Ahab  was  a  brave  general ; 
but  he  cared  little  for  the  religion  of  his  fathers.  When 
Jezebel  decided  to  change  the  religion  of  Israel,  importing 
the  prophets  of  Baal  and  the  priests  of  Astarte  to  teach 


THE  EARLY  KINGS  AND  PROPHETS       139 

Israel  the  religious  rites  and  customs  of  Zidon,  Ahab 
made  no  objection.  Jezebel  ruled  him  by  her  superior 
intelligence  and  iron  will.  When  the  prophets  of  Jehovah 
thundered  against  the  foreign  teachers  and  their  patron, 
Jezebel  replied  with  the  sword.  They  were  hunted  down 
by  her  cruel  soldiers.  Soon  all  open  opposition  to  the 
queen's  program  ceased.  It  seemed  that  she  had  sup- 
planted the  religion  of  Jehovah  by  the  religion  of  Baal 
and  Astarte.  Her  high-handed  methods  stirred  the  soul 
of  a  mountaineer  in  Gilead,  and  Elijah  stepped  forth  as 
the  champion  of  Jehovah  to  engage  in  combat  with  the 
champion  of  heathenism  (I  Kings  16). 

1 10.     ELIJAH  THE  PROPHET 

Had  there  been  no  Jezebel,  there  had  been  no  need  for 
an  Elijah.  Jehovah  could  not  afford  to  let  a  heathen 
princess  uproot  His  worship  from  Israel.  His  answer  to 
her  challenge  was  the  mission  of  Elijah. 

The  prophet  was  perhaps  now  a  man  in  the  prime  of 
his  powers.  For  months  he  had  been  engaged  in  anxious 
thought  and  earnest  prayer,  as  the  news  of  Jezebel's  cam- 
paign against  Jehovah  and  His  religion  came  to  him  in 
his  mountain  home.  He  began  to  pray  that  it  might  not 
rain  on  the  land  given  up  to  idolatry.  As  he  prayed,  there 
came  to  him  the  conviction  that  he  must  go  forth  as 
Jehovah's  representative  to  fight  the  forces  of  Baal.  Je- 
hovah gave  to  His  servant  the  keys  with  which  to  lock 
the  heavens,  so  that  no  rain  nor  dew  should  fall  upon  the 
sinful  land. 

Elijah's  first  appearance  before  Ahab  was  sudden  and 
unannounced,  and  the  message  was  startling:  "As  Je- 
hovah, the  God  of  Israel,  liveth,  before  whom  I  stand, 
there  shall  not  be  dew  nor  rain  these  years,  but  according 
to  my  word."  Every  word  weighed  a  pound.  The 
prophet's  departure  was  as  sudden  as  his  coming;  for 
the  Lord  bade  him  to  hide. 


140    THE  HEART  OF  THE  OLD  TESTAMENT 

Elijah  took  refuge  by  the  brook  Cherith,  probably  east 
of  the  Jordan.  Here  he  was  put  in  training  for  his  future 
task.  His  food  was  provided  in  a  miraculous  way,  but 
his  water  supply  was  dependent  upon  the  brook,  which 
gradually  dwindled  away,  until  no  water  was  left.  He 
was  thus  thrown  back  upon  faith  in  Jehovah. 

Now  the  command  comes  to  go  to  Zarephath,  a  town 
near  Jezebel's  home  in  Zidon,  and  to  take  refuge  with  a 
widow.  This  was  another  test  of  the  prophet's  faith.  It 
looked  like  putting  one's  head  into  the  mouth  of  the  lion- 
ess. But  the  prophet's  faith  stood  the  strain,  and  soon 
he  was  the  guest  of  the  widow,  who  literally  divided  her 
last  crust  with  the  prophet  of  Jehovah.  Day  by  day  their 
food  was  supplied.  This  sojourn  in  the  home  at  Zare- 
phath was  a  part  of  Elijah's  discipline  for  his  later  tasks. 
One  day  a  great  shock  came  to  the  widow  and  her  guest, 
when  her  son  breathed  his  last  in  her  arms.  Elijah's 
heart  was  touched;  for  he  had  learned  to  love  the  lad, 
and  the  widow's  grief  was  piteous  to  behold.  Taking  the 
boy  in  his  arms,  he  strode  up  the  stairway  to  his  own 
room,  and  laying  the  lad  on  his  own  couch,  Elijah  prayed 
Jehovah  to  let  the  soul  of  the  child  come  into  him  again. 
Three  times  he  prayed  and  stretched  himself  on  the  lad. 
Jehovah  heard  the  prophet's  prayer  and  restored  the  boy 
to  life.  Taking  up  the  lad  in  his  strong  arms,  the  prophet 
stalked  down  the  stairs  into  the  family  room  and  pre- 
sented him  alive  to  his  mother.  The  good  woman  came 
into  a  larger  and  richer  knowledge  of  God  through  her 
great  trial  (I  Kings  17). 

111.     THE  TEST  ON   MOUNT  CARMEL 

After  three  years  and  a  half,  Elijah  is  commanded 
to  show  himself  a  second  time  to  Ahab.  On  the  way  he 
meets  Obadiah,  prime  minister  at  the  court  of  Ahab  and 
Jezebel,  and  yet  a  devout  worshiper  of  Jehovah.    Elijah 


THE  EARLY  KINGS  AND  PROPHETS       141 

was  great  enough  to  recognize  in  Obadiah  a  fellow  serv- 
ant of  the  God  of  Israel,  though  he  could  not  have  held 
his  office  at  court  for  a  single  day. 

As  soon  as  Ahab  heard  of  Elijah's  approach,  he  drove 
rapidly  to  meet  him.  When  he  drew  near  to  the  prophet, 
he  called  aloud,  "Is  it  thou,  thou  troubler  of  Israel?" 
Perhaps  he  thought  that  Elijah  would  show  signs  of  fear. 
If  so,  he  was  badly  mistaken ;  for  Elijah  charges  upon  the 
king  and  the  court  the  sins  that  have  brought  calamity 
upon  the  land.  He  directs  the  king  to  assemble  the  four 
hundred  and  fifty  prophets  of  Baal  and  the  four  hundred 
prophets  of  the  Asherah  to  Mount  Carmel.  What  could 
Ahab  do  in  the  presence  of  a  man  who  carried  the  keys 
of  the  heavens?  He  at  once  sent  messengers  to  assemble 
the  prophets  on  Mount  Carmel. 

Elijah  had  a  strenuous  day  on  Mount  Carmel.  He  first 
made  an  address  to  the  people,  urging  them  to  quit  limp- 
ing between  two  sides,  and  to  come  out  openly  either  for 
Jehovah  or  for  Baal.  He  then  challenges  the  prophets  of 
Baal  to  a  contest  by  fire.  The  people  say  that  the  test 
is  fair,  and  the  prophets  of  Baal  are  forced  to  show  what 
their  god  can  do.  Elijah  watches  them  closely,  lest  they 
slip  fire  under  the  wood  on  the  altar.  After  a  while  he 
mocks  them  and  their  god.  At  length,  he  builds  an  altar 
to  Jehovah,  and  calls  down  fire  from  heaven.  Before 
the  heathen  prophets  can  slip  away,  he  orders  that  they 
be  arrested  and  put  to  death  at  the  foot  of  the  mountain. 
It  only  remains  to  bring  down  rain  upon  the  thirsty 
earth;  so  Elijah  goes  to  the  top  of  the  mountain  to  pray 
for  rain.  Seven  times  his  servant  goes  to  look,  before  he 
discovers  a  tiny  cloud  coming  up  from  the  sea.  Elijah 
had  been  praying  with  all  his  soul  for  the  coming  of  rain. 
As  the  storm  gathers,  Elijah  girds  up  his  loins  and  runs 
before  Ahab's  chariot  all  the  way  across  the  plain  to  Jez- 
reel,  sixteen  miles  away.  As  he  bounded  along  he  was 
thinking  of  the  wonderful  events  of  the  day.     It  seemed 


142    THE  HEART  OF  THE  OLD  TESTAMENT 

to  him  the  greatest  day  in  history.  He  had  surpassed 
Moses  and  Joshua  and  Samuel.  He  felt  himself  to  be 
better  than  his  fathers  (I  Kings  18). 

112.     THE  FLIGHT  TO   H0REB 

No  doubt  he  expected  an  invitation  to  spend  the  night 
in  the  king's  palace.  But  when  they  entered  Jezreel, 
Ahab  rode  to  his  palace,  and  Elijah  was  left  in  the  streets. 
He  was  worn  out  by  the  exciting  experiences  of  the  day. 
Before  he  had  time  to  rest  and  refresh  himself,  a  mes- 
senger from  the  queen  came  to  him  with  the  threat  that 
she  would  kill  him  before  another  day  passed  by.  Elijah 
was  limp  and  weak  physically  after  the  most  exhausting 
day's  work  in  all  his  life.  He  was  also  disappointed  and 
chagrined  that  he  should  be  neglected  by  the  king.  He 
felt  that  he  deserved  unique  honors  at  the  hands  of  his 
people.  He  was  rudely  awakened  from  his  musings  by 
the  fierce  queen's  threat.  He  had  no  reserves  to  put  in  the 
battle.  He  made  haste  to  get  out  of  Jezreel  before  the 
city  gates  closed,  and  turning  his  face  southward,  he  went 
for  his  life.  At  Beer-sheba  he  left  his  tired  servant,  and 
plunged  on  for  another  day  into  the  wilderness.  At 
length,  exhausted,  he  sank  under  a  juniper  tree,  and  asked 
that  he  might  die.  A  good  angel  brought  bread  and  water 
to  the  faint  and  weary  prophet.  He  was  also  refreshed 
by  sleep.  He  finally  reached  Horeb,  the  mount  from 
which  Jehovah  spoke  to  Moses  and  the  fathers.  Here  he 
dwelt  in  a  cave  and  went  to  school  to  the  God  of  Israel. 

What,  then,  did  Elijah  learn  at  this  period? 

(1)  A  lesson  of  humility:  "I  am  no  better  than  my 
fathers." 

(2)  A  lesson  of  courage.  Do  not  run  until  Jehovah 
commands  it. 

(3)  A  lesson  in  gentleness.  Do  not  trust  too  much  in 
violent  means  for  promoting  religion. 


THE  EARLY  KINGS  AND  PROPHETS       US 

(4)  A  lesson  in  patience  and  perseverance.  God  knows 
better  than  we  do  when  our  work  is  finished. 

(5)  A  lesson  of  hopefulness:  "Yet  will  I  leave  me  seven 
thousand  that  have  not  bowed  the  knee  to  Baal."  God 
has  more  servants  than  we  sometimes  imagine. 

113.    Elijah's  closing  ministry 

God  sent  Elijah  back  to  call  and  train  Elisha  as  his 
successor  in  the  prophetic  office.  Elisha  was  not  indo- 
lent, though  living  in  the  hot  valley  of  the  Jordan,  and  the 
son  of  a  man  in  good  circumstances  financially ;  for  he 
both  plowed  and  superintended  the  work  of  many  others. 
He  gladly  left  home  and  farm  to  be  the  companion  and 
helper  of  Elijah.  Happy  the  pupil  that  has  an  Elijah  for 
his  teacher !  Equally  happy  the  teacher  that  has  an  Elisha 
for  his  pupil!  For  months,  and  possibly  years,  Elisha 
pours  water  on  the  hands  of  Elijah  (1  Kings  19). 

Ahab  by  divine  aid  won  signal  victories  over  the 
Syrians,  but  failed  to  follow  them  up  (1  Kings  20).  His 
treatment  of  Naboth  brought  Elijah  to  confront  him  at 
the  very  moment  he  was  about  to  take  possession  of  the 
vineyard  of  the  man  whom  Jezebel  had  slain.  Elijah's 
old-time  fire  and  courage  have  returned.  He  predicts  the 
bloody  death  of  Ahab  and  Jezebel  (1  Kings  21). 

Ahab  made  a  league  with  Jehoshaphat  of  Judah  against 
the  Syrians  of  Damascus.  Before  going  to  battle  pious 
Jehoshaphat  insisted  on  consulting  a  prophet  of  Jehovah. 
He  did  not  put  much  confidence  in  the  four  hundred 
prophets  who  encouraged  Ahab  to  attack  the  Syrians. 
When  Micaiah  the  son  of  Imlah  was  called  into  the  pres- 
ence of  the  two  kings,  he  at  first  sarcastically  repeated 
the  encouraging  words  of  the  false  prophets ;  but  when 
Ahab  insisted  that  he  speak  the  truth,  he  announced  the 
death  of  Ahab  and  the  defeat  of  Israel  in  the  approaching 
battle.    The  brave  man  was  sent  to  prison  for  speaking 


144.    THE  HEART  OF  THE  OLD  TESTAMENT 

unwelcome  truth.  Evidently  Elijah  was  not  the  only  true 
prophet  of  Jehovah  in  Israel.  Brave  Micaiah  is  worthy 
to  be  remembered  along  with  the  great  Elijah  (1  Kings 
22). 

Ahab  fell  in  battle  at  Ramoth-gilead,  as  Micaiah  had 
foretold,  and  was  succeeded  by  his  son  Ahaziah.  When 
this  wicked  king  fell  from  the  second  story  of  his  palace 
and  was  sorely  wounded,  he  sent  messengers  to  Baal- 
zebub,  the  god  of  Ekron,  to  inquire  whether  he  would  re- 
cover. Elijah  planted  himself  squarely  in  front  of  the 
messengers,  and  sent  them  back  to  their  master  with  the 
announcement  that  he  should  certainly  die.  When  the 
king  tried  to  arrest  Elijah,  fire  came  down  and  devoured 
the  first  two  captains  and  their  men.  The  third  was  more 
respectful  to  Jehovah's  prophet.  With  him  Elijah  went 
into  the  palace  and  repeated  the  prediction  that  Ahaziah 
would  not  recover  (2  Kings  1). 

It  was  probably  in  the  early  part  of  the  reign  of 
Jehoram  of  Israel  that  Elijah  went  up  by  a  whirlwind 
into  heaven.  Elisha  kept  close  to  his  teacher  all  that 
last  day,  knowing  that  he  would  not  long  be  permitted 
to  enjoy  his  instruction.  He  longed  greatly  to  be  Elijah's 
successor,  and  God  granted  his  request.  He  returned  to 
the  Jordan,  after  the  ascension  of  Elijah,  with  Elijah's 
mantle,  and  the  waters  parted  for  him  as  they  had  done 
for  his  great  teacher. 

114.   elisha's  words  and  works 

The  sons  of  the  prophets  recognized  Elisha  as  the 
successor  of  Elijah,  and  bowed  before  him  as  their  in- 
structor and  leader.  Elisha  was  clothed  with  power  by 
the  Spirit  to  work  many  miracles.  While  most  of  his 
miracles  were  works  of  mercy,  in  at  least  two  instances 
he  meted  out  justice  to  offenders.  When  the  lads  mocked 
him  he  pronounced  a  curse  upon  them,  and  two  she-bears 
tore  forty-two  of  the  irreverent  lads  (2  Kings  2:23-25)  ; 


THE  EARLY  KINGS  AND  PROPHETS        145 

and  Gehazi  was  stricken  with  leprosy  as  a  punishment  for 
lying  and  covetousness  (2  Kings  5:20-27). 

The  following  miracles  of  mercy  were  wrought  by 
Elisha : 

(1)  Healing  the  spring  at  Jericho  by  casting  in  salt 
(2  Kings  2:19-22). 

(2)  Supplying  the  allied  armies  of  Israel,  Judah,  and 
Edom  with  water  (2  Kings  3). 

(3)  Supplying  oil  to  the  widow  for  the  redemption  of 
her  sons  (2  Kings  4:  1-7). 

(4)  Raising  from  the  dead  the  son  of  the  Shunam- 
mite  (2  Kings  4:8-37). 

(5)  Removing  the  bitter  taste  from  the  pottage  (2 
Kings  4:  38-41). 

(6)  Multiplying  the  loaves  for  the  people  (2  Kings 
4:42-44). 

(7)  Healing  Naaman's  leprosy  (2  Kings  5). 

(8)  Making  the  ax  to  swim  (2  Kings  6:  1-7). 

(9)  Leading  the  Syrians  into  Samaria  and  sending 
them  away  kindly  (2  Kings  6:8-23). 

Elisha  also  made  the  following  predictions : 

(1)  Announcement  of  plenty  in  famished  Samaria 
(2  Kings  6:24  to  7:20). 

(2)  Warning  the  Shunammite  of  a  seven-years'  famine 
(2  Kings  8:1-6). 

(3)  Prediction  of  Hazael's  cruelty  to  Israel  (2  Kings 
8:7-15). 

(4)  Interview  with  Jehoash,  and  announcement  of  vic- 
tory over  Syria  (2  Kings  13 :  14-19). 

115.     JEHU  DESTROYS  THE  HOUSE  OF  AHAB 

The  house  of  Omri  and  Ahab  was  blotted  out  by 
the  fierce  reformer  Jehu.  Elisha  sent  a  young  prophet 
into  the  army  to  anoint  Jehu  as  king.  With  his  own 
hands  Jehu  slew  Joram,  the  last  king  of  Ahab's  line. 
He  also  trampled  Jezebel  under  foot  as  he  drove  into 


146    THE  HEART  OF  THE  OLD  TESTAMENT 

Jezreel  (2  Kings  9).  Jehu  destroyed  all  the  sons  of 
Ahab,  and  also  slew  all  the  worshipers  of  Baal;  but  he 
retained  the  golden  calves  set  up  by  Jeroboam  the  son 
of  Nebat.  In  his  days  the  Syrians  under  Hazael  made 
serious  inroads  upon  Israel,  especially  east  of  the  Jordan 
(2  Kings  10).  Under  his  son  and  successor  Jehoahaz, 
Israel  was  brought  low  by  the  Syrians ;  but  under  Jehoash 
Israel  regained  its  independence,  as  Elisha  had  predicted 
on  his  death-bed. 

116.     CONTRAST    BETWEEN    ELIJAH    AND    ELISHA 

Elijah  and  Elisha  were  quite  unlike  in  their  personal 
history  and  in  the  character  of  their  work.  Elijah's  home 
was  in  the  mountains  of  Gilead ;  Elisha's  in  the  hot  Jordan 
valley.  Elijah  seems  to  have  owned  nothing  but  a  mantle 
and  girdle ;  Elisha  was  the  son  of  a  man  who  could  send 
twelve  plows  to  his  field.  Elijah  was  much  alone,  not 
being  magnetic  and  companionable;  Elisha  was  the 
trusted  friend  and  counselor  of  kings,  and  the  favorite 
guest  of  both  rich  and  poor.  Elijah  was  the  avenger  and 
destroyer;  Elisha  was  the  quiet  statesman  and  religious 
teacher,  his  miracles  being  chiefly  works  of  mercy.  The 
words  and  deeds  of  Elijah  remind  us  of  John  the  Bap- 
tist; the  miracles  of  Elisha  point  to  the  work  of  Jesus. 

Still  it  remains  true  that  Elijah  is  the  greater  char- 
acter. He  ranks  with  Enoch  and  with  Moses.  He  was 
not,  like  John,  a  forerunner;  for  Elisha  was  merely  his 
greatest  disciple. 

Before  taking  up  Jeroboam  II.,  with  whose  reign  three 
of  the  Minor  Prophets  are  associated,  it  will  be  well  for 
us  to  turn  back  for  a  rapid  survey  of  the  history  in 
Judah  from  the  accession  of  Rehoboam  in  931  B.C. 

117.     GLIMPSES  OF  JUDAH's  EARLY  KINGS 

Rehoboam  played  the  fool  more  than  once.    For  a  few 


THE  EARLY  KINGS  AND  PROPHETS        147 

years  after  the  division  of  the  kingdom  he  seems  to  have 
been  comparatively  faithful  to  Jehovah ;  but  when  he  be- 
came strong,  he  forsook  the  law  of  Jehovah.  Shishak 
invaded  the  land  and  plundered  Jerusalem  (2  Chron. 
10  to  12).  Rehoboam's  son  and  successor,  Abijah,  was 
successful  in  battle  against  Israel  (2  Chron.  13). 

Asa,  the  third  king  of  Judah,  was  contemporary  with 
the  first  seven  kings  of  Israel,  coming  to  the  throne  in 
the  twentieth  year  of  Jeroboam  I.,  and  continuing  to  the 
fourth  year  of  Ahab.  He  was  victorious  in  battle  with 
the  Ethiopians  and  Egyptians  (2  Chron.  14).  Asa 
wrought  reforms  in  Judah,  and  stirred  up  a  revival.  He 
made  the  mistake  of  forming  a  league  with  the  heathen 
kingdom  of  Syria  (2  Chron.  15, 16). 

Jehoshaphat  was  a  good  king.  His  chief  fault  was  his 
readiness  to  join  in  with  men  like  Ahab  on  some  fool's 
errand.  Jehu  the  son  of  Hanani  the  seer  rebuked  him 
for  his  alliance  with  the  wicked  Ahab.  Jehoshaphat  im- 
proved the  administration  of  justice  among  his  people. 
He  was  wonderfully  delivered  from  a  great  invasion  of 
peoples  from  the  east  of  the  Dead  Sea  (2  Chron.  17 
to  20). 

Jehoshaphat  made  the  mistake  of  taking  Athaliah,  the 
daughter  of  Ahab  and  Jezebel,  to  be  the  wife  of  his  son 
Jehoram.  The  names  of  Jehoram  and  Athaliah  are  blots 
on  the  pages  of  Judah's  history.  Jehoram's  short  reign 
was  full  of  sins  and  of  calamities.  Men  were  glad  when 
he  was  dead  (2  Giron.  21). 

118.     THE    PROPHECY   OF   OBADTAII 

It  is  possible  that  the  prophecy  of  Obadiah,  which  ap- 
pears as  fourth  in  the  roll  of  the  Minor  Prophets,  was 
delivered  about  the  close  of  Jehoram's  reign  (S45  B.C.). 
Many  good  scholars  put  it  shortly  after  587  B.C.  On 
the  whole,  we  prefer  the  early  date,  though  fully  aware 
of  the  strong  case  that  can  be  made  out  for  a  date  shortly 


148     THE  HEART  OF  THE  OLD  TESTAMENT 

after  the  destruction  of  Jerusalem  by  Nebuchadrezzar. 
Obadiah's  message  is  directed  against  Edom.  The 
proud  Edomites  need  not  fancy  that  they  are  unassail- 
able in  their  lofty  fastnesses.  Jehovah  will  bring  them 
down  because  of  their  violence  and  cruelty  to  Israel. 
They  took  part  with  Judah's  enemies  and  helped  on  the 
calamity.  Retribution  shall  certainly  overtake  them. 
Jehovah's  people  shall  again  enjoy  prosperity  in  their 
own  land.  The  most  significant  expression  in  the  book  is 
the  closing  affirmation,  "and  the  kingdom  shall  be  Je- 
hovah's" (Obadiah  1  to  21). 

119.     A  CRISIS  IN  JUDAH 

After  the  death  of  Jehoram,  Ahaziah  began  to  reign. 
In  less  than  a  year  he  fell  mortally  wounded  by  Jehu's 
archers.  His  mother  Athaliah  slew  all  the  seed  royal, 
except  the  infant  Joash,  and  seized  the  reins  of  govern- 
ment. Baal  worship  was  introduced  into  Jerusalem  and 
the  temple  was  neglected.  After  six  years  of  heathen 
domination,  Judah  enjoyed  a  gracious  revival  under  the 
boy  king  Joash,  who  was  guided  by  his  benefactor,  the 
aged  high  priest  Jehoiada.  As  long  as  Jehoiada  lived, 
Joash  worshiped  Jehovah  and  governed  his  people  accord- 
ing to  the  law.  During  the  minority  of  Joash  (about  830 
B.C.),  when  the  high  priest  directed  affairs  in  Judah, 
probably  occurred  the  plague  of  locusts  described  by  Joel. 

120.     THE  PROPHECY  OF  JOEL 

Joel  was  well  acquainted  with  the  priestly  rites  and 
sacrifices.  He  was  at  home  in  the  Temple.  This  renders 
it  probable  that  he  lived  in  Jerusalem;  and  he  may  have 
been  a  priest. 

The  prophet  first  describes  a  double  scourge  of  locusts 
and  of  drought.  All  classes  are  called  upon  to  lament 
and  mourn  over  the  desolation  of  the  land.    The  priests 


THE  EARLY  KINGS  AND  PROPHETS        149 

are  urged  to  sanctify  a  fast  and  call  a  solemn  assembly 
of  all  classes  in  the  house  of  Jehovah.  The  prophet  him- 
self cries  to  Jehovah  on  behalf  of  his  suffering  people 
(Joel  i). 

The  prophet  describes  the  approaching  "Day  of  Jeho- 
vah," under  the  figure  of  a  yet  more  terrible  scourge  of 
locusts.  Seme  think  that  the  locusts  are  a  figure  for  a 
great  army  of  men  about  to  invade  Judah.  Whether  lit- 
eral locusts  or  men,  the  scourge  threatens  to  break  in 
upon  the  land,  and  it  is  Jehovah  who  marshals  the  host. 
Hence  the  call  to  repentance.  If  Jehovah  can  be  per- 
suaded to  withhold  the  scourge,  the  land  will  not  be  dev- 
astated. The  call  to  repentance  reveals  Jehovah's  mercy 
and  the  sort  of  repentance  that  is  acceptable  in  H:s  eyes: 
"yet  even  now,  saith  Jehovah,  turn  unto  me  with  all  your 
heart,  and  with  fasting,  and  with  weeping,  and  with 
mourning:  and  rend  your  heart  and  not  your  garments, 
and  turn  unto  Jehovah  your  God ;  for  He  is  gracious 
and  merciful,  slow  to  anger,  and  abundant  in  loving- 
kindness,  and  repenteth  Him  of  the  evil"  (Joel  2:  1-17). 

Joel's  message  bore  fruit.  The  repentance  of  the 
people  must  have  been  deep  and  thorough ;  for  the 
prophet  tells  us:  "Then  was  Jehovah  jealous  for  His 
land,  and  had  pity  on  His  people"  (Joel  2:  18).  Jehovah 
promises  both  material  and  spiritual  blessings.  He  will 
destroy  the  locusts  and  send  seasonable  rains,  so  that 
there  shall  be  abundant  pasturage,  grain,  and  fruits  (Joel 
2:19-27).  He  will  also  pour  out  His  Spirit  upon  all 
classes  (Joel  2:28-32),  a  promise  gloriously  fulfilled  at 
Pentecost  (Acts  2:14-21).  Jehovah  also  promises  to 
destroy  all  nations  that  oppress  His  people.  He  will  be 
a  refuge  to  Israel,  and  will  dwell  in  Zion,  His  holy 
mountain  (Joel  3). 

Joel  is  one  of  the  most  deeply  spiritual  of  all  the 
prophets.  We  should  naturally  expect  him  to  be  mission- 
ary also  in  his  outlook ;  but  he  describes  the  heathen  only 
in   their   attitude  of   opposition   to   Jehovah's   kingdom. 


150    THE  HEART  OF  THE  OLD  TESTAMENT 

Isaiah  and  the  later  prophets  will  develop  the  missionary- 
idea  in  all  its  glory.  The  prophet  Jonah,  about  800  B.C., 
shortly  after  Joel,  according  to  our  view,  became  a  mis- 
sionary to  the  capital  of  the  heathen  world. 

121.     FROM    JOASH    TO   UZZIAH 

King  Joash  repaired  the  temple  of  Jehovah.  He  seems 
to  have  taken  greater  interest  in  the  work  than  the  priests 
and  Levites  (2  Chron.  24:4-14).  After  the  death  of 
Jehoiada,  Joash  fell  into  idolatry  and  other  sins.  He  even 
murdered  the  son  of  his  great  benefactor  (2  Chron. 
24:15-27). 

Amaziah  was  an  ambitious  and  vainglorious  king. 
After  conquering  the  Edomites,  he  was  foolish  enough 
to  bring  their  gods  to  Jerusalem  that  he  might  worship 
them.  He  challenged  Jehoash  of  Israel  to  battle.  He 
was  captured,  and  part  of  the  wall  of  Jerusalem  was 
broken  down  by  Jehoash  (2  Chron.  25). 

Uzziah  (or  Azariah)  was  one  of  Judah's  strongest 
kings.  He  was  successful  in  war,  and  also  built  up  the 
agricultural  resources  of  Judah.  He  reopened  the  trade 
through  the  Red  Sea.  Toward  the  close  of  his  reign  he 
tried  to  usurp  the  functions  of  the  priest  and  offer 
sacrifice  in  the  temple.  He  was  smitten  with  leprosy  for 
his  sacrilege  (2  Chron.  26).  "In  the  year  that  king 
Uzziah  died,"  the  greatest  of  the  writing  prophets  re- 
ceived his  call  to  be  a  prophet  (Isa.  6:1). 

122.     THE   REIGN    OF    JEROBOAM    II 

This  is  a  good  place  to  leave  off  the  story  of  Judah' s 
early  kings  and  prophets.  We  return  now  to  the  story 
of  Israel's  prophets  in  the  days  of  Jeroboam  II.  (790 
to  750  B.C.). 

In  2  Kings  14 :  25  we  read  of  Jeroboam :  "He  restored 


THE  EARLY  KINGS  AND  PROPHETS       151 

the  border  of  Israel  from  the  entrance  of  Hamath  unto 
the  sea  of  the  Arabah,  according  to  the  word  of  Jehovah, 
the  God  of  Israel,  which  He  spake  by  His  servant  Jonah 
the  son  of  Amittai,  the  prophet,  who  was  of  Gathhepher." 
Israel's  borders  were  enlarged  by  Jeroboam  so  as  to  in- 
clude the  country  from  the  entrance  of  Hamath,  in  the 
far  north,  to  the  Dead  Sea,  in  the  south.  This  era  of 
prosperity  had  been  foretold  by  the  prophet  Jonah.  It 
was  a  privilege  for  the  young  prophet  to  announce  to 
his  countrymen  the  good  times  ahead.  Jonah  did  not  re- 
sist a  call  to  the  prophetic  ministry.  Patriot  as  he  was, 
he  rejoiced  to  bear  Jehovah's  message  of  cheer  to  his 
people.  Jonah  had  almost  certainly  seen  Elisha,  and  may 
possibly  have  sat  at  his  feet  in  one  of  the  prophetic 
schools.  Happy  in  his  ministry  to  Israel,  he  was  one  day 
startled  by  a  command  to  go  far  hence  to  the  Gentiles. 

123.     JONAH   AN   UNWILLING  FOREIGN    MISSIONARY 

"Now  the  word  of  Jehovah  came  unto  Jonah  the  son 
of  Amittai,  saying,  Arise,  go  to  Nineveh,  that  great  city, 
and  cry  against  it ;  for  their  wickedness  is  come  up  be- 
fore me"  (Jonah  1 :  1,2).  Instead  of  going  to  Nineveh, 
Jonah  rose  up  to  flee  to  the  farthest  known  point  in  the 
opposite  direction.  Why  did  Jehovah's  prophet  behave 
thus?  He  himself  tells  us,  as  he  complains  because  Je- 
hovah had  decided  to  spare  Nineveh :  "O  Jehovah,  was 
not  this  my  saying,  when  I  was  yet  in  my  country? 
Therefore  I  hasted  to  flee  unto  Tarshish ;  for  I  knew 
that  thou  art  a  gracious  God,  and  merciful,  slow  to  anger, 
and  abundant  in  lovingkindness,  and  repentest  thee  of 
the  evil"  (Jonah  4:2).  Jonah  did  not  wish  Nineveh 
to  be  spared,  lest  it  devour  Israel  with  open  mouth. 
Jonah  was  an  intense  patriot,  narrow-minded  and  ex- 
clusive in  his  devotion  to  Israel's  welfare. 

Jehovah  taught  Jonah  a  lesson  through  the  gourd  that 


152    THE  HEART  OF  THE  OLD  TESTAMENT 

came  up  to  protect  him  from  the  rays  of  the  sun.  As 
Jonah  sat  begging  in  anger  that  he  might  die  because  of 
the  loss  of  the  grateful  shade  of  the  vine,  Jehovah  said: 
"Thou  hast  had  regard  for  the  gourd,  for  which  thou 
hast  not  labored,  neither  madest  it  grow ;  which  came  up 
in  a  night,  and  perished  in  a  night :  and  should  not  I  have 
regard  for  Nineveh,  that  great  city,  wherein  are  more 
than  a  hundred  and  twenty  thousand  persons  (infants) 
that  cannot  discern  between  their  right  hand  and  their 
left  hand ;  and  also  much  cattle  ?"  Let  these  closing  words 
introduce  us  to  the  main  lesson  of  the  Book  of  Jonah. 
God  cares  enough  for  a  heathen  city  to  send  to  it  a  true 
prophet  to  warn  its  people  of  approaching  destruction. 
He  accepts  the  repentance  of  the  heathen,  just  as  He  does 
that  of  His  chosen  people.  If  it  was  wrong  in  Jonah  to 
refuse  to  bear  the  message  of  Israel's  God  to  a  foreign 
nation,  it  is  even  worse  for  us  to  refuse  to  carry  the  good 
news  about  Jesus  to  peoples  sitting  in  darkness  and  the 
shadow  of  death. 

124.     AMOS  AN  AGGRESSIVE  HOME  MISSIONARY 

Jonah  probably  prophesied  about  800  B.C.,  just  prior 
to  Jeroboam's  accession  to  the  throne  of  Israel  (or 
Ephraim).  When  Jeroboam's  prosperous  reign  had 
brought  in  luxury  with  its  attendant  evils,  Jehovah  sent 
to  Israel  a  missionary  from  Tekoa,  in  Judah.  It  was 
only  twenty-two  miles  from  Tekoa,  the  home  of  Amos, 
to  Bethel,  where  he  opened  his  ministry  to  Israel.  Amos 
could  eat  breakfast  at  home  and  take  supper  in  Bethel. 
The  ministry  of  Amos  probably  came  in  the  latter  part 
of  the  reign  of  Jeroboam  II.  (about  760  B.C.).  He  was 
a  herdsman  and  a  dresser  of  sycomore  trees.  He  was 
not  educated  for  a  prophet ;  but  Jehovah  called  him  from 
his  humble  employment  to  bear  His  message  to  the  North- 
ern Kingdom.  He  was  a  keen  observer  of  men  and 
things,  burning  with  righteous  indignation  at  the  wrongs 


THE  EARLY  KINGS  AND  PROPHETS       153 

heaped  upon  the  poor  and  helpless.  He  was  a  fearless 
prophet  of  God,  who  would  not  be  turned  aside  by  threats 
of  violence. 


125.     JUDGMENT  ON  THE  NATIONS 

The  text  from  which  Amos  preached  was  a  trumpet 
call  to  repentance :  "Jehovah  will  roar  from  Zion"  (Amos 
1:2).  The  God  of  Israel  will  come  to  judgment.  Amos 
makes  his  appeal  to  conscience  and  reason. 

Taking  his  stand  at  Bethel,  perhaps  on  a  feast  day, 
Amos  begins  by  announcing  the  overthrow  of  Israel's 
neighbors  on  account  of  their  crimes.  The  heathen  na- 
tions are  to  be  punished  for  cruelty  or  inhumanity  in  some 
form.  God  holds  them  to  a  strict  account  for  doing  what 
they  knew  to  be  wrong.  Judah  and  Israel  He  judges  by 
a  higher  standard ;  for  they  had  the  Law  of  Moses  and 
the  teaching  of  the  prophets  to  guide  them  in  their  moral 
and  social  life.  The  prophet  arraigns  Israel  for  covetous- 
ness,  injustice,  lasciviousness,  and  sacrilege ;  also  for  hav- 
ing forgotten  Jehovah's  kindness,  and  for  having  rejected 
His  messengers  (Amos  1,  2). 

126.     THREE    DISCOURSES    ON    ISRAELIS    SINS 

Three  discourses  on  Israel's  wickedness  form  the  core 
of  the  Book  of  Amos.  He  announces  the  certain  and 
terrible  chastisements  that  are  about  to  come  upon  the 
sinful  nation. 

(1)  Jehovah  brought  Israel — both  Ephraim  and  Judah 
— out  of  the  land  of  Egypt,  thus  showing  them  favor 
above  all  the  peoples  of  the  world.  Would  He  hold  them 
accountable  for  their  sins,  or  would  they  be  excused  as 
the  favorites  of  Jehovah?  "You  only  have  I  known  of 
all  the  families  of  the  earth ;  therefore  I  will  visit  upon 
you  all  your  iniquities"  (Amos  3:2).  Privilege  brings 
corresponding  responsibility.    Amos  cannot  refrain  from 


154    THE  HEART  OF  THE  OLD  TESTAMENT 

prophesying,  because  he  has  heard  in  his  soul  the  roar  of 
Jehovah's  righteous  wrath  against  Israel  (Amos  3:3-8). 
On  account  of  violence  and  robbery,  the  rich  and  luxuri- 
ous shall  perish,  and  the  idol  altars  and  ivory  palaces  shall 
be  destroyed  (Amos  3:9-15). 

(2)  Amos  addresses  the  carousing  and  heathen  women 
as  "cows  of  Bashan"  (Amos  4:1-3).  With  biting  sar- 
casm, he  invites  the  people  to  continue  their  sacrifices 
before  the  altars  of  Bethel  and  Gilgal  (4:4,  5).  Jehovah 
has  sent  chastisement  after  chastisement  to  turn  Israel 
away  from  sin,  but  all  in  vain.  Therefore  let  Israel  get 
ready  for  a  severer  contest  (4:6-13). 

(3)  The  prophet's  heart  softens  as  he  faces  Israel's 
sad  future.  He  pleads  earnestly  with  Israel  to  seek  Je- 
hovah and  live.  Bribery  and  injustice  are  visible  on 
every  side;  but  Amos  pleads  for  a  radical  change  of 
heart  in  Israel:  "Hate  the  evil,  and  love  the  good,  and 
establish  justice  in  the  gate:  it  may  be  that  Jehovah,  the 
God  of  hosts,  will  be  gracious  unto  the  remnant  of 
Joseph."  Moral  reformation,  if  deep  enough  and  thor- 
ough enough,  may  avert  exile  (5:1-15).  Amos  pro- 
nounces a  woe  upon  the  hypocrites  who  are  wishing  for 
the  Day  of  Jehovah:  it  can  bring  nothing  but  greater 
distress  to  a  people  sunk  in  idolatry  and  injustice.  The 
prophet  gives  expression  to  one  of  the  noblest  appeals 
ever  uttered  by  a  reformer:  "But  let  justice  roll  down 
as  waters,  and  righteousness  as  a  mighty  stream" 
(5:16-27).  A  further  woe  is  pronounced  against  the 
luxurious  oppressors  who  feel  secure.  Judgment  will 
overtake  them;  for  Jehovah  is  going  to  send  against 
Israel  a  nation  that  shall  afflict  them  in  all  their  borders 
(Amos  6).  Amos  evidently  refers  to  Assyria,  which 
first  came  into  hostile  contact  with  Israel  under  Ahab  at 
the  battle  of  Karkar  in  854  B.C.  Jehu  paid  tribute  to 
Assyria  in  842  B.C.  During  the  greater  part  of  the  reign 
of  Jeroboam  II.,  Assyria  was  weak;  but  in  746  B.C.  a 
great  general  came  to  the  throne,  and  Assyria  went  forth 


THE  EARLY  KINGS  AND  PROPHETS        155 

to  conquer  the  world.     Amos   foretells  the  coming  in- 
vasion. 


127.     FIVE   VISIONS   AND   A    STIRRING    ENCOUNTER 

The  last  three  chapters  of  the  Book  of  Amos  relate  five 
visions  concerning  Israel.  (1)  The  prophet  sees  locusts 
eating  up  the  land :  he  intercedes  for  Israel,  and  the 
scourge  is  not  allowed  to  come  in.  (2)  When  fire  threat- 
ens to  burn  up  the  land,  Amos  again  prays  for  Jacob, 
and  God  withholds  the  threatened  visitation  (Amos 
7:  1-6).  (3)  Amos  sees  a  plumbline  in  Jehovah's  hand, 
and  is  told  that  judgment  must  come  upon  Israel :  the 
idol  altars  shall  be  desolate,  and  Jehovah  will  "rise  against 
the  house  of  Jeroboam  with  the  sword"  (7:  7-9). 

This  last  sentence  gave  the  priest  of  Bethel  the  open- 
ing he  had  been  seeking  for.  He  longed  to  be  rid  of  Amos 
and  his  stern  preaching,  and  this  reference  to  the  king 
seemed  to  give  him  a  weapon  with  which  to  run  Amos 
out  of  the  country.  He  sends  a  messenger  to  Jeroboam 
to  inform  him  that  Amos  has  conspired  against  him. 
Meantime  the  priest  urges  Amos  to  seek  a  living  in  Judah. 
He  wishes  Amos  to  know  that  he  is  not  popular  in 
Israel,  and  that  a  rustic  prophet  is  out  of  place  in  the 
cultivated  community  at  Bethel  (7:10-13).  Amos  an- 
swers with  heat  that  he  is  no  professional  prophet,  but 
a  man  with  a  call  direct  from  Jehovah  (7:  14-17).  God 
reserves  the  right  to  choose  His  messengers,  and  He 
sometimes  takes  men  from  humble  callings.  A  "conse- 
crated cobbler"  became  the  great  leader  in  the  modern 
missionary  movement. 

(4)  Amos  beheld  in  vision  a  basket  of  summer  fruit. 
Iniquity  was  ripe  for  punishment  (Amos  8).  (5)  Finally 
the  prophet  saw  Jehovah  preparing  to  destroy  the  sanc- 
tuary at  Bethel  and  to  punish  the  idolaters.  But  Jehovah 
would  preserve  every  kernel,  while  sifting  out  the  chaff 
(9:1-10). 


156    THE  HEART  OF  THE  OLD  TESTAMENT 

The  book  closes  with  a  prediction  of  better  days  for 
Israel  and  the  house  of  David  (9:  11-15). 

128.     IIOSEA  THE  PROPHET  OF  THE  BROKEN    HEART 

Hosea  began  to  prophesy  toward  the  close  of  the  reign 
of  Jeroboam  II.  The  Indian  summer  of  Israel's  history 
was  fast  passing  over  into  the  winter  of  their  discontent. 
After  Jeroboam  came  a  period  of  anarchy  and  confusion. 
Zechariah  was  slain  after  a  reign  of  six  months;  Shallum 
after  only  one  month.  A  dozen  years  later  Pckahiah  was 
assassinated  by  Pekah,  who  afterwards  met  the  same  fate 
at  the  hands  of  Hoshea,  the  last  king  of  Kphraim.  All 
these  were  ungodly  rulers,  the  morals  of  the  nation  sink- 
ing to  the  lowest  ebb.  The  language  of  the  prophet  is 
influenced  by  the  confusion  about  him  in  the  nation  and 
in  his  own  home,  lie  writes  in  broken  sentences,  be- 
cause his  heart  is  broken.  Sin  is  everywhere.  "There 
is  nought  but  swearing  and  breaking  faith,  and  killing, 
and  stealing,  and  committing  adultery  ;  they  break  out, 
and  blood  toucheth  blood"  (Hosea  4:2). 

Of  all  the  views  concerning  the  marriage  of  Hosea,  that 
advocated  by  Kirkpatrick  and  others  seems  to  be  the 
best.  Hosea  was  directed  to  marry  a  woman  given  to 
idolatry — an  idolatry  which  was  often  associated  with 
licentiousness,  although  his  bride  was  not  an  actually 
unchaste  woman  at  first,  but  only  a  spiritual  adulteress. 
She  bore  to  the  prophet  three  children,  to  whom  sym- 
bolical names  were  given.  Later  on  idolatry  brought 
forth  its  natural  fruitage,  and  Hosea's  wife  became  an 
actual  adulteress.  Whether  she  then  deserted  Hosea,  or 
whether  he  divorced  her,  we  are  not  told.  Now  Hosea 
could  understand  why  Jehovah  was  grieved  with  unfaith- 
ful Israel  to  the  point  of  casting  her  off.  The  unspeak- 
able love  and  compassion  of  God  for  His  unfaithful 
spouse  prepared  Hosea  in  some  measure  to  obey  the 
divine  command  to  recover  his  own  unfaithful  wife  and 


THE  EARLY  KINGS  AND  PROPHETS       157 

restore  her  to  his  home.  Hosea's  bitter  domestic  sorrow 
became  an  object  lesson  for  himself  and  his  people.  His 
heart  was  almost  broken  by  shame  and  grief,  but  he  was 
thereby  fitted  to  portray  the  heinousness  of  apostasy,  on 
the  one  hand,  and,  on  the  other,  Jehovah's  tenderness  and 
compassion  toward  His  unfaithful  people. 

129.     HOSEA  REVEALS   THE    HEART   OF   GOD 

Hosea  expresses  the  divine  jealousy  as  no  other  prophet 
could  express  it.  He  pictures  Jehovah  as  a  moth  consum- 
ing Ephraim.  He  piles  up  figures  to  set  forth  the  fierce- 
ness of  His  jealousy:  "Therefore  am  I  unto  them  as  a 
lion;  as  a  leopard  will  I  watch  by  the  way;  I  will  meet 
them  as  a  bear  that  is  bereaved  of  her  whelps,  and  will 
rend  the  caul  of  their  heart ;  and  there  will  I  devour  them 
like  a  lioness;  the  wild  beast  shall  tear  them"  (Hosea 
13:7,8).  V 

Are  we  sorry  that  Jehovah  is  jealous?  What  does  jeal- 
ousy imply?  Out  of  what  does  it  grow?  Is  it  not  love 
that  prompts  to  jealousy?  Can  one  be  jealous  without 
loving?  Let  us  rejoice  that  God  is  jealous,  when  we  for- 
sake Him  in  our  hearts  to  go  off  after  any  sort  of  idol. 

Jehovah's  deep  love  for  Israel  finds  a  voice  in  Hosea 
11 : 8,  9 :  "How  shall  I  give  thee  up,  Ephraim?  how  shall 
I  cast  thee  off,  Israel?  how  shall  I  make  thee  as  Admah? 
how  shall  I  set  thee  as  Zeboim?  My  heart  is  turned 
within  Me,  My  compassions  are  kindled  together.  I  will 
not  execute  the  fierceness  of  Mine  anger,  I  will  not  re- 
turn to  destroy  Ephraim :  for  I  am  God,  and  not  man ; 
the  Holy  One  in  the  midst  of  thee;  and  I  will  not  come 
in  wrath." 

Our  Lord  Jesus  quotes  Hosea  6 : 6,  one  of  the  greatest 
verses  in  the  book :  "For  I  desire  goodness,  and  not  sac- 
rifice; and  the  knowledge  of  God  more  than  burnt- 
offerings." 

The  closing  chapter  of  the  book  is  truly  beautiful.    The 


158    THE  HEART  OF  THE  OLD  TESTAMENT 

superiority  of  Jehovah  over  all  the  gods  of  the  heathen 
lies  chiefly  in  His  goodness  and  mercy  (Hosea  14:3). 
The  love  and  free  grace  of  Jehovah  are  beautifully  set 
forth  in  14 :  4-8.  The  strength  and  beauty  and  fragrance 
of  piety  are  illustrated  in  the  people  on  whom  Jehovah 
descends  as  the  dew. 


Chapter  X 

THE  GOLDEN  AGE  OF  PROPHECY 

130.  uzziah's  prosperous  reign 

UZZIAH'S  reign  in  Judah  was  perhaps  the  most  pros- 
perous since  Solomon's.  In  the  year  that  this  strong 
king  died,  Isaiah  received  his  call  to  be  a  prophet.  The 
country  had  enjoyed  an  era  of  agricultural  and  commer- 
cial development  under  Uzziah.  Tribute  flowed  in  from 
the  Ammonites,  and  the  avenue  of  trade  through  the  Red 
Sea  was  open,  as  in  the  days  of  Solomon.  The  country 
was  at  peace  with  its  neighbors.  Wealth  increased  in  the 
hands  of  the  nobility  and  other  landowners.  Luxury, 
with  its  attendant  train  of  evils,  entered  Jerusalem.  There 
was  sore  need  of  a  prophet  to  call  the  people  to  repen- 
tance and  reformation. 

131.  isaiah's  vision  and  call 

A  young  man  of  rare  culture  found  himself  caught 
up  in  vision  into  the  heavenly  temple.  "In  the  year  that 
king  Uzziah  died,"  he  writes,  MI  saw  the  Lord  sitting 
upon  a  throne,  high  and  lifted  up,  the  skirts  of  His  train 
filling  the  temple.  Above  Him  were  standing  the  sera- 
phim, each  one  having  six  wings ;  with  two  he  was  accus- 
tomed to  cover  his  face,  and  with  two  he  would  cover 
his  feet,  and  with  two  he  would  fly.  And  one  kept  call- 
ing to  another,  savin?,  Holy,  holy,  holy,  is  Jehovah  of 
hosts:  the  whole  earth  is  full  of  His  glory.  And  the 
foundations  of  the  thresholds  shook  at  the  voice  of  him 
that  cried,  and  the  house  was  filling  with  smoke.  Then 
said  I,  Woe  is  me !  for  I  am  undone ;  because  I  am  a  man 

159 


160     THE  HEART  OF  THE  OLD  TESTAMENT 

of  unclean  lips,  and  I  dwell  in  the  midst  of  a  people  of 
unclean  lips :  for  mine  eyes  have  seen  the  King,  Jehovah 
of  hosts." 

It  was  commonly  believed  in  Israel  that  a  vision  of 
Jehovah  meant  death  to  a  sinner.  The  vivid  narrative 
continues :  "Then  flew  one  of  the  seraphim  unto  me, 
having  a  live  coal  in  his  hand,  which  he  had  taken  with 
the  tongs  from  off  the  altar:  and  he  touched  my  mouth 
with  it,  and  said,  Lo,  this  hath  touched  thy  lips;  and 
thine  iniquity  shall  depart,  and  thy  sin  shall  be  covered. 
And  I  heard  the  voice  of  the  Lord,  saying,  Whom  shall 
I  send,  and  who  will  go  for  us?  Then  I  said,  Here 
am  I;  send  me." 

It  was  not  presumption  on  the  part  of  the  prophet  to 
tender  his  services  in  the  spirit  of  a  volunteer;  for  he 
could  not  doubt  that  he  had  been  brought  into  the  pres- 
ence of  the  King  for  this  very  purpose.  Had  he  known 
how  hard  and  discouraging  his  work  would  be,  he  might 
have  hesitated  to  volunteer.  Now  follows  his  commis- 
sion: "And  He  said,  Go,  and  tell  this  people,  Keep  on 
hearing,  but  perceive  not ;  keep  on  seeing,  but  understand 
not.  Make  fat  the  heart  of  this  people,  and  make  their 
ears  heavy,  and  shut  (smear  over)  their  eyes;  lest  they 
see  with  their  eyes,  and  hear  with  their  ears,  and  perceive 
with  their  heart,  and  turn  again,  and  get  healed." 

We  can  well  understand  how  the  young  prophet  would 
be  distressed  at  such  a  dismal  prospect,  and  would  wish 
to  know  whether  light  would  yet  break  out  of  the  dark- 
ness. "Then  said  I,  Lord,  how  long?  And  He  answered, 
Until  cities  be  waste  without  inhabitant,  and  houses  with- 
out man,  and  the  land  become  utterly  waste,  and  Jehovah 
have  removed  man  far  away,  and  the  forsaken  places  be 
many  in  the  midst  of  the  land.  And  if  there  be  yet  a 
tenth  in  it,  it  also  shall  in  turn  be  consumed:  as  a  tere- 
binth, and  as  an  oak,  whose  stock  (stump)  remaineth, 
when  they  are  felled;  so  the  holy  seed  is  the  stock 
thereof."    A  small  remnant  shall  be  saved  out  of  the  over- 


THE  GOLDEN  AGE  OF  PROPHECY    lGl 

throw.    The  preservation  of  this  pious  remnant  becomes 
a  characteristic  doctrine  in  Isaiah. 


132.     ISAIAH  S    EARLY   MINISTRY 

There  was  work  for  the  young  prophet  to  do  while 
his  country  was  yet  prosperous  and  secure.  He  de- 
nounced the  sins  that  were  rife  in  Jerusalem.  Isaiah 
was  almost  certainly  brought  up  and  educated  in  the 
capital  city  of  Judah,  and  all  his  thoughts  center  in  her. 
How  he  loved  Jerusalem  and  longed  to  see  her  the  joy 
of  the  whole  earth!  He  has  done  more  than  any  other 
prophet  to  paint  the  contrast  between  the  actual  Jeru- 
salem and  the  ideal.  His  words  have  done  much  to  make 
Zion  the  religious  capital  of  the  world,  the  city  that  pious 
souls  see  in  their  dreams,  the  type  of  the  heavenly  city, 
the  New  Jerusalem  that  is  to  come  down  from  God  out 
of  heaven. 

Chapters  2  to  4  perhaps  were  spoken  during  the  pros- 
perous reign  of  Jotham,  about  738  B.C.  First  comes  a 
splendid  picture  of  Zion  exalted  at  the  head  of  the  world's 
mountains,  the  rallying  point  of  all  nations,  where  Jeho- 
vah teaches  men  His  law  and  decides  all  controversies. 
War,  that  dreadful  scourge  of  nations,  disappears  forever 
(Isa.  2:2-4).  This  beautiful  prophecy  of  Zion's  ulti- 
mate glory  is  also  found  in  Micah  4:1-3.  The  great 
prophet  of  the  city  and  his  contemporary  from  the  coun- 
try town  of  Moresheth-gath  unite  in  picturing  the  glori- 
ous Zion  of  the  future. 

But  the  actual  Jerusalem  stands  in  striking  contrast 
with  Jehovah's  thought  for  her.  The  land  is  full  of 
soothsayers,  of  the  idle  rich,  of  rattling  chariots,  and, 
what  is  worse  than  all,  idols  abound.  Jehovah  must 
come  to  judgment  with  His  sinful  people.  He  will  de- 
stroy the  things  that  minister  to  pride,  and  will  give  the 
land  up  to  anarchy  and  ruin.  The  grasping  rulers  and 
the  dress-loving  women  shall  be  severely  punished.     The 


162    THE  HEART  OF  THE  OLD  TESTAMENT 

prophet  dumps  the  finery  of  the  fashionable  woman  of 
the  time  all  in  a  heap  before  our  eyes  (Isa.  2:  5  to  4:  1) 

He  closes  with  a  picture  of  the  chastened  and  purified 
Jerusalem  of  the  future  enjoying  the  protecting  presence 
of  Jehovah,  as  did  Israel  in  the  march  through  the  wilder- 
ness to  Canaan  (4:2-6). 

Perhaps  chapter  5  belongs  to  this  same  period  of  pros- 
perity, before  the  weakling  Ahaz  came  to  the  throne. 
I  he  prophet  wins  a  hearing  by  proposing  to  sing  a  song 
concerning  a  vineyard.  He  describes  a  disappointing 
Vineyard,  and  then  suddenly  identifies  it  with  Israel  and 
Judah   (Isa.  5:1-7). 

The  prophet  proceeds  to  pronounce  a  series  of  woes  on 
six  different  classes  of  sinners.     If,-  firsl  arraigns  the 

land  sharks.     Monopoly  will  overreach  ;  |   lead  to 

lation  (5:8-10).  Drunken  revelers  are  next  at- 
tacked. The  drink  problem  confron  ,h,  as  it  has 
faced  earnest  patriots  in  all  age..  Cv,  :^\ch 
always  accompanies  intemperance,  ia  pushing  into 
ca_plivity  (5:11-17).  Woe  to  defiant,  sinful  unbeliei 
(5:18,19)!  Woe  to  the  pcrverters  of  moral  distinc- 
tions, who  try  to  erase  the  line  separating  right  and 
wrong  (5:20)  !  A  woe  is  next  pronounced  on  the  con- 
ceited politicians  (5:21).  The  concluding  woe  is  aimed 
at  the  drunken,  corrupt  judges  (5  :  22.  23). 

The  address  closes  with  a  vivid  tion  of  the  com- 

ing of  a  fierce  invading  army  (5:24-30). 

Such  pungent  preaching  ought  to  have  awakened  the 
rulers  and  the  people  of  Judah  to  the  dangers  gathering 
hke  storm  clouds  over  the  land ;  but  men  were  too  intent 
on  business  or  pleasure  to  heed  the  brilliant  prophet's 
warnings. 


133. 


ISAIAH   FACES  A   CRISIS 


Jotham,  who  had  been  regent  for  several  vears  before 
the  death  of  his  father  Uzziah,  had  only  a  brief  separate 


THE  GOLDEN  AGE  OF  PROPHECY    163 

reign.  He  was  succeeded  by  the  weak  Ahaz,  who  was 
completely  under  the  influence  of  the  heathen  party  at 
court.  He  plunged  into  idolatry  in  its  coarsest  and  most 
cruel  forms  (2  Chron.  28 :  1-4) .  During  the  early  part 
of  the  reign  of  Ahaz  war  broke  out  between  Judah  and 
the  allied  kings  of  Syria  and  Israel.  It  would  seem  that 
Rezin  and  Pekah  wished  to  form  an  alliance  of  all  the 
kings  in  Syria  and  Palestine  against  the  Assyrians,  who 
were  becoming  more  and  more  aggressive  under  the  mili- 
tary genius  Tiglath-pileser  III.  (745  to  727  B.C.).  When 
Ahaz  refused  to  join  the  league,  Rezin  and  Pekah  re- 
solved to  dethrone  him  and  put  one  of  their  own  tools 
on  the  throne  of  Judah.  Isaiah  pictures  the  consterna- 
tion in  Judah  when  the  news  came  that  Syria  and  Israel 
were  about  to  attack  Jerusalem  (Isa.  7:1,  2).  What 
could  Ahaz  do  to  stem  the  tide  of  invasion?  Would  it 
not  be  wise  to  ask  the  Assyrians  for  aid  in  this  crisis? 
The  more  the  politicians  at  court  discussed  the  matter 
in  secret  council,  the  more  the  plan  of  inviting  aid  from 
Tiglath-pileser  commended  itself  to  them  as  a  politic 
stroke.  Isaiah  thought  otherwise.  He  foresaw  that  the 
Assyrians  would  fasten  the  yoke  on  Judah,  as  well  as 
on  Syria  and  Israel. 

The  war  at  first  went  greatly  in  favor  of  the  allied 
kings.  The  army  of  Judah  suffered  serious  defeat  in 
the  field  (2  Chron.  28:5-15).  Jerusalem  resisted  attack 
successfully;  but  the  enemy  would  probably  return  to 
besiege  her.  Hence  Ahab  sent  messengers  to  Tiglath- 
pileser  with  a  large  present  of  money  to  obtain  his  aid. 
Nothing  could  please  the  Assyrian  conqueror  more  than 
to  hear  that  the  petty  kings  of  Syria  had  fallen  out 
among  themselves,  and  that  one  of  them  wished  his  help 
against  the  others.  He  promptly  set  his  forces  in  motion 
against  Rezin  and  Pekah. 

Isaiah  sought  an  interview  with  Ahaz,  as  the  king  was 
outside  the  city  looking  after  his  water  supply  in  the 
event  of  a  siege.    The  prophet  tried  to  encourage  the  king 


164    THE  HEART  OF  THE  OLD  TESTAMENT 

to  be  quiet  and  fear  not  on  account  of  the  schemes  of 
the  two  petty  kings  on  his  northern  border.  He  warned 
Ahaz  against  unbelief  (Isa.  7:3-9).  In  a  second  inter- 
view Isaiah  offers  Ahaz  a  sign  to  strengthen  his  faith ; 
but  the  king,  in  mock  piety,  declines  to  tempt  Jehovah  by 
asking  a  sign.  Jehovah's  messenger  loses  all  patience  with 
the  unbelieving  trickster,  and  announces  the  birth  of  Im- 
manuel.  The  Assyrians,  whom  Ahaz  has  recently  invited 
into  the  land,  will  shave  Judah  clean  from  top  to  toe 
(7:10-25). 

Perhaps  the  first  chapter  in  the  roll  of  Isaiah  belongs 
to  this  first  political  crisis  in  Isaiah's  ministry.  Judah 
had  been  overrun  and  devastated  by  the  forces  of  Rezin 
and  Pekah.  Jerusalem  itself  was  in  a  state  of  siege. 
The  moral  condition  of  the  city  was  deplorable.  The 
princes  and  judges  took  bribes  and  consorted  with  thieves. 
This  chapter  has  been  well  called  by  Ewald  "the  great 
arraignment."  The  prophet  first  rebukes  the  nation  for 
its  ingratitude,  folly,  and  stubborn  rebellion  ( 1  :  2-9).  He 
then  shows  that  observance  of  the  Mosaic  ritual  is  no 
substitute  for  right  living.  Formal  and  heartless  wor- 
ship is  an  abomination  to  Jehovah ;  but  repentance  and 
obedience  will  bring  forgiveness  and  safety  (1:10-20). 
He  closes,  after  a  contrast  between  Jerusalem's  former 
purity  and  present  corruption,  with  a  prediction  that  the 
city  shall  be  thoroughly  purged  by  the  destruction  of 
transgressors,  a  holy  remnant  being  left  (1  :  21-31).  The 
picture  of  the  strong  sinner  as  tow  and  his  own  work  as 
the  spark  to  set  him  on  fire  is  very  suggestive.  Sin  is  a 
fire.  As  long  as  sin  rules  in  a  man  he  is  a  son  of  hell 
and  will  be  aflame  from  his  own  deeds. 

The  Syrian  crisis  passed.  At  first  it  seemed  that  the 
policy  adopted  by  Ahaz  in  calling  in  the  Assyrians  might 
be  justified  by  the  outcome.  The  Syrians  and  Ephraim- 
ites  withdrew  from  Judah  to  look  after  their  own  coun- 
tries, which  were  overrun  by  the  fierce  Assyrian  soldiers. 
But  soon  it  became  evident  to  all   that  Tiglath-pileser 


THE  GOLDEN  AGE  OF  PROPHECY    165 

would  demand  an  annual  tribute  from  Judah,  as  well  as 
from  Syria  and  Ephraim.  From  the  beginning  Isaiah  had 
looked  upon  the  Assyrians,  not  as  allies  and  friends,  but 
as  a  menace  to  the  very  life  of  the  kingdom  of  Jehovah 
as  represented  by  the  people  of  Judah.  During  the  nearly 
forty  years  in  which  he  continued  to  prophesy  in  Jeru- 
salem the  Assyrian  was  constantly  in  his  thoughts. 

134.     JEHOVAH  AND  ASSYRIA 

When  the  Assyrian  River  overflowed  its  banks  and 
swept  onward  into  Judah,  reaching  to  the  neck,  Isaiah 
heartened  himself  by  presenting  the  danger  to  Immanuel, 
the  divine  owner  of  the  land.  He  who  bore  that  noble 
name — "God  with  us" — would  be  a  defense  against  all 
foes.  Let  Judah  fear  to  sin  against  Jehovah,  who  dwells 
in  Mount  Zion.  Those  who  turn  to  wizards  and  necro- 
mancers will  only  go  on  into  blacker  darkness  of  despair 
(Isa.  8). 

Isaiah  soon  saw  that  Jehovah  was  using  the  Assyrian 
as  a  rod  with  which  to  chastise  Israel  and  Judah.  But 
the  proud  Assyrian  took  quite  a  different  view  of  the 
situation.  To  him  Jehovah  was  only  the  god  of  a  small 
nation,  and  not  to  be  compared  with  Asshur  and  Ishtar, 
whom  the  Assyrians  worshiped.  The  Assyrian  king  never 
dreamed  that  he  was  merely  an  instrument  in  the  hands 
of  Jehovah.  Isaiah  claimed  him  as  such  from  his  first 
entrance  into  Judah.  Soon  the  prophet  began  to  an- 
nounce the  ultimate  overthrow  of  the  Assyrian  in  the 
Holy  Land.  This  message  he  repeated  many  times.  Per- 
haps the  skeptics  mocked  as  the  years  went  by,  and  the 
Assyrians  still  lorded  it  over  Judah  and  all  the  other 
peoples  in  Syria  and  Palestine.  But  Isaiah  kept  on  pre- 
dicting that  Jehovah  would  tread  the  Assyrian  under  foot 
on  His  mountains  (Isa.  10:12,  15-19,  24-27,  33,  34; 
14:24-27;  17:12-14;  29:5-8;  30:27-33;  31:8,9; 
33:  1-12;  37:29).     He  makes  it  plain  that  the  blow  is 


166    THE  HEART  OF  THE  OLD  TESTAMENT 

to  be  a  supernatural  stroke,  and  not  a  victory  achieved  by 
man :  "And  the  Assyrian  shall  fall  by  the  sword,  not  of 
man ;  and  the  sword,  not  of  men,  shall  devour  him." 

135.     ISAIAH    AND   SENNACHERIB 

In  701  B.C.  Sennacherib  invaded  Judah  at  the  head  of 
an  immense  army  of  trained  soldiers.  Forty-six  fortified 
cities  fell  before  the  battering-rams  of  the  besiegers. 
More  than  two  hundred  thousand  persons  were  swept 
away  into  exile.  Hezekiah  was  shut  up  like  a  bird  in  a 
cage  in  Jerusalem.  The  proud  Assyrian  was  sweeping 
all  before  him.  He  sent  a  part  of  his  army,  under  Rab- 
shakeh,  to  demand  the  keys  of  the  capital  city.  He  ridi- 
culed the  idea  that  Jehovah  would  deliver  Jerusalem  out 
of  his  hands.  When  Rabshakeh's  mission  failed.  Senna- 
cherib wrote  a  letter  to  Hezekiah,  warning  him  that  no 
gods   had   ever   delivered    their   lands    out   of    his   hand-. 

How,  then,  could  Jehovah  save  Jerusalem  from  nil 

In  this  crisis  all  eyes  are  turned  to1.  iah.     Hi 

kiali  asks  him  to  pray  for  the  remnant  left  in  the  land. 
Isaiah  predicts  that  Sennacherib  shall  leave  Judah  and 
return  to  his  own  land.  Jehovah  is  God  of  all  the  earth, 
though  the  Assyrian  knows  it  not.  Through  Isaiah  He 
replies  to  the  challenge  of  the  Assyrian :  "Because  of  thy 
raging  against  Me,  and  because  thine  arrogancy  is  come 
up  into  Mine  ears,  therefore  will  I  put  My  hook  in  thy 
nose,  and  My  bridle  in  thy  lips,  and  I  will  turn  thee  back 
by  the  way  which  thou  earnest"  (Isa.  37:29). 

Tirhakah,  king  of  Ethiopia  and  Egypt,  tried  in  vain 
to  drive  Sennacherib  out  of  Judah.  The  Assyrians  were 
preparing  to  close  in  upon  Jerusalem  and  capture  it,  when 
a  sudden  disaster  of  supernatural  proportions  overtook 
them.  In  one  night  one  hundred  and  eighty-five  thousand 
soldiers  perished  (Isa.  37:36-3SV  Isaiah's  prophetic 
foresight  was  at  last  vindicated.     For  the  few  remaining 


THE  GOLDEN  AGE  OF  PROPHECY    167 

years  of  Hezekiah's  reign  he  was  perhaps  greatly  hon- 
ored by  both  king  and  people. 

136.    hezekiah's  good  reign 

Hezekiah  reversed  the  religious  policy  of  his  father 
Ahaz,  and  at  the  very  beginning  of  his  reign  cleansed  the 
temple  and  made  provision  for  the  worship  of  Jehovah 
according  to  the  Law  of  Moses.  He  decided  to  keep  the 
Passover  in  the  second  month,  as  the  temple  was  not 
ready  in  time  to  celebrate  it  in  the  first  month.  He  also 
encouraged  many  to  take  part  in  the  feast  who  had  not 
made  the  proper  preparation  for  doing  so.  The  pious 
king  prayed  Jehovah  to  overlook  the  irregularity  and  to 
accept  the  worshipers.  He  also  made  provision  for  the 
support  of  the  priests  and  Levites.  "And  in  every  work 
that  he  began  in  the  service  of  the  house  of  God,  and  in 
the  law,  and  in  the  commandments,  to  seek  his  God,  he 
did  it  with  all  his  heart,  and  prospered"  (2  Chron'  29 
to  31). 

Hezekiah  was  perplexed  by  the  political  questions  that 
confronted  him.  Some  of  his  courtiers  favored  an  al- 
liance with  Egypt  against  Assyria.  They  hoped  in  this 
way  to  escape  the  heavy  annual  tribute  demanded  by  the 
Assyrian  king.  Isaiah  opposed  this  policy  with  great 
earnestness.  He  estimated  Egypt  and  Ethiopia  at  their 
real  strength,  and  foretold  that  the  Assyrian  would  con- 
quer them.  The  folly  of  trusting  in  Egypt  and  Ethiopia 
is  the  theme  of  several  discourses  (Isa.  18  to  20;  30:  1-7; 
31:1-3).  Hezekiah  was  finally  won  over  by  the  Egyp- 
tian party  to  rebel  against  the  Assyrians,  relying  upon 
Egypt  for  help.  We  have  already  seen  that  he  was 
brought  low,  and  but  for  the  sword  of  Jehovah,  which 
destroyed  the  greater  part  of  Sennacherib's  army,  Heze- 
kiah would  have  been  captured  and  all  his  people  swept 
into  exile.    Isaiah,  the  inspired  statesman,  was  shown  to 


168    THE  HEART  OF  THE  OLD  TESTAMENT 

be  wiser  than  the  politicians  who  insisted  on  an  alliance 
with  Egypt. 

137.     THE    MESSIANIC    KING 

To  speak  of  Isaiah  and  omit  his  prophecies  of  the  Mes- 
siah would  be  to  leave  out  the  heart  of  his  message. 
Already  in  the  days  of  Ahaz  he  predicted  the  birth  of  a 
son  who  should  bear  the  great  name  Immanuel — "God 
with  us"  (Isa.  7:  14-16).  Taken  alone,  this  prophecy 
is  very  much  of  an  enigma ;  and  so  the  commentators 
have  a  good  time  speculating  on  its  meaning.  We  can 
understand  it  better  in  connection  with  the  other  Mes- 
sianic prophecies  in  Isaiah.  In  8:8  Isaiah  suddenly  ad- 
dresses Immanuel  as  the  owner  and  protector  of  Judah. 
We  might  even  yet  think  that  we  were  dealing  with  a 
purely  imaginary  character;  hut  I-aiah  9:1-7  and 
11:  1-10  make  it  plain  that  Isaiah  expected  a  great  De- 
liverer to  sit  on  the  throne  of  David.  I  lis  name  shows 
that  He  is  more  than  a  mere  man.  The  best  grouping 
makes  the  name  fourfold — "Wonderful  Counselor, 
Mighty  God,  Everlasting  Father,  Prince  of  Peace."  The 
Prince  bearing  this  great  name  is  to  sit  on  the  throne  of 
David. 

Isaiah  11:1-10  adds  to  the  picture  several  important 
touches.  The  Messianic  King  is  to  spring  from  the  stock 
of  Jesse.  The  Spirit  of  Jehovah  will  equip  Him  for  His 
work.  Pie  administers  justice  with  supernatural  skill. 
His  reign  will  introduce  the  era  of  perfect  peace,  all  de- 
structive activity  ceasing  in  the  entire  animal  creation. 
Moreover,  the  Gentiles  will  come  to  the  Messiah.  For 
additional  glimpses  of  the  Messianic  King  see  Isaiah 
16:5;  32:1-5. 

138.     ISAIAH   AND  THE  EXILE 

In   the  midst   of   Isaiah's   ministry   Samaria   fell   into 


THE  GOLDEN  AGE  OF  PROPHECY    169 

the  hands  of  the  Assyrian,  and  her  people  were  carried 
away  to  the  Far  East.  The  idea  of  an  exile  was  often  in 
the  prophet's  mind.  It  was  a  present  reality  for  Israel, 
and  he  often  asked  himself  whether  Judah  would  not  also 
be  swept  away  before  the  invaders.  Sennacherib  claims 
to  have  carried  into  exile  over  two  hundred  thousand  of 
the  people  of  Judah.  But  Isaiah  was  sure  that  Assyria 
would  not  swallow  up  Judah.  Jehovah  would  crush  the 
Assyrian  with  miraculous  power. 

Isaiah  predicted  that  Babylon  would  carry  the  Judeans 
into  captivity  (Isa.  39).  Micah  also  named  Babylon  as 
the  scene  of  the  exile  of  Judah  (Micah  4:9,  10).  For 
additional  references  to  captivity,  see  Isaiah  6:11-13; 
5:13. 

Does  Isaiah  foretell  the  return  from  exile?  If  he  is 
the  author  of  all  parts  of  the  roll  bearing  his  name,  as 
was  almost  universally  believed  until  1780  A.D.,  he  cer- 
tainly predicted  the  return  many  times  and  in  striking 
sentences.  Recent  radical  criticism  finds  at  least  three 
main  authors  in  the  roll  of  Isaiah,  and  possibly  a  goodly 
number  of  editors.  Here  again  subjective  criticism  must 
be  checked  by  common  sense.  Of  course,  only  one  believ- 
ing in  supernatural  revelation  can  accept  the  great  proph- 
ecy in  Isaiah  40  to  66  as  coming  from  a  prophet  of  the 
eighth  century  B.C.  How  could  Isaiah  describe  the  ca- 
reer of  a  king  born  more  than  a  century  after  his  own 
death  ?  Many  noble  Christian  scholars  have  accepted  the 
view  that  the  last  twenty-seven  chapters  of  Isaiah  are  the 
work  of  a  prophet  of  the  Exile  contemporary  with  Cyrus 
the  Great  (550  to  529  B.C.).  Canon  Driver  and  Dr. 
George  Adam  Smith  have  argued  with  great  skill  and 
earnestness  for  the  correctness  of  this  view.  Still,  the 
argument  is  by  no  means  all  one  way.  We  prefer  to  treat 
the  roll  of  Isaiah  as  a  unity.  In  almost  all  the  sections 
transferred  by  the  divisive  critics  to  the  sixth  century  or 
later  there  are  predictions  of  a  return  from  the  Exile 
(Isa.    14:1,2;    27:12,13;    35:10;    44:24-28;    45:13; 


170    THE  HEART  OF  THE  OLD  TESTAMENT 

48 :  20, 21 ;  49 : 8-26 ;  51 :  3,  1 1, 14 ;  52 :  7-12,  etc.) .  Micah, 
Isaiah's  contemporary,  also  predicted  the  return  from  cap- 
tivity (Micah  4:6-10;  7:11-13). 

139.     THE  POOK   OF   COMFORT 

There  is  a  shorter  book  of  comfort  in  Isaiah  24  to  27. 
In  it  are  found  some  of  the  most  beautiful  passages  in 
the  roll  of  Isaiah.  What  could  be  more  beautiful  and 
touching  than  the  picture  of  the  feast  spread  by  Jeh< 
in  Mount  Zion  for  all  the  peoples  of  the  earth?  "And 
He  will  destroy  in  this  mountain  the  face  of  the  cover- 
ing that  covereth  all  peoples,  and  the  veil  that  is  spread 
over  all  nations.  He  hath  swallowed  up  death  forever ; 
and  the  Lord  Jehovah  will  wipe  away  tears  from  oft'  all 
faces'1  (  tsa.  25:6-8).    The  grace  and  t-  •  |  of  God 

arc  here  in  perfection.  Chapter  26  not  only  contains  the 
promise  of  the  resurrection  of  dead  Israel,  but  also  an 
assurance  that  has  guided  many  into  the  way  of  peace: 
"Thou  wilt  keep  him  in  perfect  peace,  whose  imagination 
is  stayed  on  Thee;  because  he  trusteth  in  Thee" 

But  Isaiah  40  to  66  is  justly  entitled  "V  '.   of 

Comfort;"  for  the  saints  for  more  than  two  thousand 
years  have  bound  up  their  broken  hearts  with  its  com- 
forting promises.  It  is  full  of  descriptions  of  God's 
character  and  of  His  plans  for  His  distressed  people. 
We  are  in  sight  of  God  or  the  Suffering  Servant  or  the 
Holy  Spirit  all  the  way  through.  God  tells  of  the  good 
things  He  means  to  do  for  His  people.  There  is  no 
better  way  of  comforting  the  saints  than  to  fill  their  minds 
and  hearts  with  the  sense  of  God's  power  and  wisdom 
and  goodness  and  free  grace.  A  vision  of  the  Sen-ant  of 
Jehovah  suffering  instead  of  the  sinner  also  melts  the 
heart  to  tears  of  gratitude.  And  when  the  Spirit  draws 
the  veil  from  the  future  and  lets  the  believer  see  some  of 
the  glories  that  await  him,  this,  too,  strengthens  the  heart 
to  bear  present  trials  and  afflictions. 


THE  GOLDEN  AGE  OF  PROPHECY    171 

140.     THE    PROPHET'S   TEACHING    CONCERNING    GOD 

Who  ever  described  the  might  and  the  tenderness  of 
God  as  they  are  pictured  in  Isaiah  40 :  10,  11  ?  The  figure 
of  the  conquering  king  is  quickly  followed  by  that  of 
the  good  shepherd.  What  theologian  ever  impressed  on 
the  mind  of  man  the  power  and  wisdom  of  God  as  the 
prophet  does  in  40:  12-31?  Such  a  Personality  cannot 
forget  His  people  in  their  distress.  They  shall  have 
strength  for  all  their  duties — their  commonplace  tasks  as 
well  as  their  more  notable  achievements  (Isa.  40:31). 

No  other  writer  surpasses  Isaiah  in  persuasive  appeal 
to  a  higher  faith.  Take  a  few  out  of  many  examples: 
"Thou  art  My  servant;  I  have  chosen  thee  and  not  cast 
thee  away;  fear  thou  not,  for  I  am  with  thee;  be  not 
dismayed,  for  I  am  thy  God ;  I  will  strengthen  thee ;  yea, 
I  will  help  thee;  yea,  I  will  uphold  thee  with  the  right 
hand  of  My  righteousness''  (41:9,10).  "Fear  not,  for 
I  have  redeemed  thee;  I  have  called  thee  by  thy  name; 
thou  art  Mine.  When  thou  passest  through  the  waters 
I  will  be  with  thee;  and  through  the  rivers,  they  shall 
not  overflow  thee;  when  thou  walkest  through  the  fire, 
thou  shalt  not  be  burned ;  neither  shall  the  flame  kindle 
upon  thee"  (43:2).  "Remember  these  things,  O  Jacob, 
and  Israel;  for  thou  art  My  servant:  I  have  formed 
thee;  thou  art  My  servant:  O  Israel,  thou  shalt  not 
be  forgotten  of  Me.  I  have  blotted  out,  as  a  thick 
cloud,  thy  transgressions,  and,  as  a  cloud,  thy  sins:  re- 
turn unto  Me;  for  I  have  redeemed  thee"  (44:21,22). 

Here  are  many  precious  and  exceeding  great  promises : 
"And  it  shall  come  to  pass  that,  before  they  call,  I  will 
answer;  and  while  they  are  yet  speaking,  I  will  hear" 
(65  :  24) .  "As  one  whom  his  mother  comf  orteth,  so  will 
I  comfort  you ;  and  ye  shall  be  comforted  in  Jerusalem" 
(66:13). 

The  merciful  and  loving  God  is  seen  in  all  the  wealth 
of  His  sympathy :  "In  all  their  affliction  He  was  afflicted, 


PHE  in.AK  v  o\    nil    01  D   n  STAMBti  r 

ami  i  tlu m  :  in  His  love 

ami  in  1  [is  pit)  1  Le  redeemed  t'  - 

.cm  all  ti  Id"  (63 

141.    Tiir  PIOPB 

In    Isaiah   40  to   55   the   word   j 

I 
ngular  throughout  tl 

to  K:.u  1  in  BOOM 

it  a' 

.'.   iilenti: 

— th< 

.■A.  as  He  Wl 

rform. 

! 

Suffering  S 

fall 
.  h.    The 

-  is  the 

the 

and 
I 


THE  GOLDEN  AGE  OF  PROPHECY    173 

b.  "Rejected  of  men"  (53:1-3).  He  came  unto  His 
own,  and  they  received  Him  not. 

c.  The  Servant's  sufferings  are  vicarious  (53:4-6). 
He  takes  the  place  of  the  guilty  and  dies  in  their  stead. 
The  doctrine  of  substitutionary  suffering  is  taught  over 
and  over  again  in  these  verses.  Is  there  a  greater  verse 
in  the  Old  Testament  than  Isaiah  53 :  5  ?  It  is  the  Old 
Testament  equivalent  of  John  3 :  16.  Let  its  words  ring 
in  our  souls  forever:  "But  He  was  wounded  for  our 
transgressions,  He  was  bruised  for  our  iniquities ;  the 
chastisement  of  our  peace  was  upon  Him ;  and  with  His 
stripes  we  are  healed."  We  may  translate  the  first  half 
of  the  verse  more  literally :  "But  He  was  pierced  through 
(mortally  wounded)  for  our  transgressions,  He  was 
crushed  for  our  iniquities. " 

d.  The  Servant,  innocent  as  a  lamb,  goes  to  death 
without  resistance  (53:7-9).  Pilate  marveled  at  the 
silence  of  Jesus. 

e.  The  Servant's  death,  far  from  being  an  accident, 
was  in  Jehovah's  plan  for  human  redemption.  The  Serv- 
ant will  be  satisfied  with  the  results  of  His  travail 
(53:10-12). 

The  New  Testament  application  of  this  great  prophecy 
to  Jesus  is  not  an  accommodation  of  words  originally 
spoken  of  Israel  as  a  nation,  but  a  recognition  of  the 
fact  that  the  prophet  painted  in  advance  a  portrait  of 
which  Jesus  Christ  is  the  original. 

142.    the  prophet's  teaching  as  to  the  future  of 
god's  kingdom 

From  Isaiah  2 : 2-4  we  learn  that  the  world  is  to  get  its 
religion  from  Zion.  In  Isaiah  19 :  24,  25,  is  a  prediction 
that  the  world  empires  will  one  day  unite  with  Israel  in 
the  worship  of  Jehovah.  The  God  of  Israel  admits  the 
great  heathen  nations  to  fellowship  with  His  people  and 
with  Himself.     He  will  make  a  feast  for  all  nations  on 


174    THE  HEART  OF  THE  OLD  TESTAMENT 

Mount  Zion  and  wipe  tears  from  off  all  faces  (Isa. 
25:6-8).  Zion  will  be  greatly  enlarged  as  a  result  of 
the  Servant's  sufferings  (chapter  54).  She  will  yet  shine 
resplendent,  and  be  the  center  of  the  world's  worship 
(chapters  60,  62).  The  most  distant  future  will  reveal 
the  safety  and  the  glory  of  Zion  (65:  17-25;  66:  10-14). 

143.     THE  MINISTRY  OF   MICA II 

Micah  was  contemporary  with  [saiah,  and  is  worthy 
to  be  associated  with  that  wonderful  genius.  He  is  vig- 
orous and  fearless  in  denunciation  of  wrong,  and  clear 
and  forceful  in  his  doctrinal  teaching,  and  tender  and 
persuasive  in  appeal.  He  reveals  the  source  of  his  fear- 
less denunciation  of  wrong,  when  b  "But  as  for 
me,  I  am  full  of  power  by  the  Spirit  of  Jehovah,  and  of 
judgment,  and  of  might,  to  declare  unto  Jacob  his  trans- 
gression, and  to  Israel  his  sin"  (Micah  3:8).  He  arraigns 
the  political  and  religious  rulers  as  the  leaders  in  sin  : 
"Hear  this,  I  pray  you,  ye  heads  of  the  house  of  Jacob, 
and  rulers  of  the  house  of  Israel,  that  abhor  justice,  and 
pervert  all  equity.  They  build  up  Zion  with  blood,  and 
Jerusalem  with  iniquity.  The  heads  thereof  judge  for 
reward,  and  the  priests  thereof  teach  for  hire,  and  the 
prophets  thereof  divine  for  money :  yet  they  lean  upon 
Jehovah,  and  say,  Is  not  Jehovah  in  the  mid  ?  no 
evil  shall  come  upon  us.''  Was  there  ever  a  more  pungent 
indictment  of  a  nation's  ruling  cl  What  must  be 
the  outcome  of  such  conduct?  "Therefore  shall  Zion 
for  your  sake  be  plowed  as  a  held,  and  Jerusalem  shall 
become  heaps,  and  the  mountain  of  the  house  as  the  high 
places  of  a  forest"  (Micah  3:9-12). 

The  prophet's  burning  words  went  home  to  the  con- 
science, and  Hezekiah  prayed  to  Jehovah  for  forgiveness 
(Jer.  26:17-19). 

It  was  Micah  who  foretold  that  the  great  Ruler  of  the 
future    would    come    out    of    little    Bethlehem    (Micah 


THE  GOLDEN  AGE  OF  PROPHECY    175 

5:2-6).  He  describes  the  future  glory  of  the  pious 
remnant  of  Jacob  under  the  figure  of  the  refreshing  dew 
and  of  the  mighty  lion  (5:7-9). 

Micah's  greatest  contribution  to  the  religious  thought 
and  life  of  the  world  is  his  admirable  summary  of  Jeho- 
vah's requirements  (Micah  6:6-8).  He  asks  not  for 
sacrifices  nor  gifts.  "He  hath  showed  thee,  O  man,  what 
is  good;  and  what  doth  Jehovah  require  of  thee,  but  to 
do  justly,  and  to  love  kindness,  and  to  walk  humbly  with 
thy  God?" 


Chapter  XI 

DRIFTING  TOWARD  CAPTIVITY 

WITH  the  passing  of  Isaiah  and  Micah  and  Ilczckiah, 
three  great  and  good  men  whose  were  not 

far  apart,  Jndah  fell  upon  evil  times.  Even  with  these 
great  men  to  guide  her  affairs,  Judah  had  suffered  seri- 
ously from  the  in  invasion  under  Sennacherih. 
The  country  was  impoverished,  and  many  of  the  inhabi- 
tants swept  into  exile. 

144.      MANASSEII'S    LONG    AND    WICKED    REIGN 

I  Iezekiah  was  succeeded  in  698  B.C.  by  his  son  Man- 
asseh,  a  boy  of  twelve  years.  '1  he  heathen  party  at  once 
assumed  control.  The  historian  says  of  Manasseh  :  "And 
he  built  altars  for  all  the  host  of  heaven  in  the  two  courts 
of  the  house  of  Jehovah.  He  al^o  made  his  children  to 
pass  through  the  fire  in  the  valley  of  the  son  of  Hinnom  ; 
and  he  practiced  augury,  and  dealt  with  them  that  had 
familiar  spirits,  and  with  wizards  :  he  wrought  much  evil 
in  the  sight  of  Jehovah,  to  provoke  Him  to  anger."  "And 
Manasseh  seduced  Judah  and  the  inhabitants  of  Jeru- 
salem, so  that  they  did  evil  more  than  did  the  nations 
whom  Jehovah  destroyed  before  the  children  of  Israel" 
(2  Chron.  33:1-9). 

The  God  of  Israel  sent  prophets  to  warn  Manasseh; 
but  he  gave  no  heed.  According  to  a  Jewish  tradition, 
the  prophet  Isaiah  was  sawn  asunder  by  his  order.  Per- 
haps this  tradition  is  untrustworthy;  but  it  is  an  evi- 
dence of  the  evil  name  left  in  Judah  by  the  cruel  king. 
The  author  of  2  Kings  adds  to  his  indictment  of  this 

17G 


DRIFTING  TOWARD  CAPTIVITY  177 

wicked  man,  "Moreover,  Manasseh  shed  innocent  blood 
very  much,  till  he  had  filled  Jerusalem  from  one  end  to 
another"  (2  Kings  21:16). 

Manasseh's  reign  really  decided  the  fate  of  Judah.  He 
made  it  well-nigh  impossible  for  a  good  king  like  Josiah 
or  a  great  prophet  like  Jeremiah  to  wean  the  people  from 
idolatry  and  heathen  immorality.  "And  Jehovah  spake 
by  His  servants  the  prophets,  saying,  Because  Manasseh 
king  of  Judah  hath  done  these  abominations,  and  hath 
done  wickedly  above  all  that  the  Amorites  did,  that  were 
before  him,  and  hath  made  Judah  also  to  sin  with  his 
idols;  therefore  thus  saith  Jehovah,  the  God  of  Israel, 
Behold,  I  bring  such  evil  upon  Jerusalem  and  Judah,  that 
whosoever  heareth  of  it,  both  his  ears  shall  tingle"  (2 
Kings  21:10-15).  Captivity  became  inevitable  through 
Manasseh's  long  and  wicked  reign. 

When  Manasseh  was  bound  by  the  Assyrians  and  taken 
in  fetters  to  Babylon,  he  repented  and  prayed  God  for 
forgiveness.  He  was  restored  to  his  land,  and  there  tried 
to  undo  the  work  of  his  previous  life.  He  was  only  par- 
tially successful  (2  Chron.  33:  10-20). 

Amon  imitated  his  father's  wicked  practices  during  his 
brief  reign  (2  Chron.  33:21-25). 

145.    josiah's  good  reign 

Josiah  was  the  last  good  king  of  Judah.  He  came  to 
the  throne  as  a  boy  of  eight.  In  the  eighth  year  of  his 
reign  he  began  to  seek  after  Jehovah,  and  in  the  twelfth 
year  he  began  to  break  down  the  images  of  Baal  and 
Astarte.  In  the  eighteenth  year  of  his  reign  (623  B.C.) 
Josiah  repaired  the  temple.  Hilkiah  the  high  priest  found 
in  the  temple  a  copy  of  the  book  of  the  law,  which  he 
delivered  to  Shaphan  the  scribe,  who  read  it  and  then 
brought  it  to  the  attention  of  king  Josiah.  As  soon  as 
the  book  was  read  before  the  pious  king,  he  rent  his  gar- 
ments as  a  sign  of  his  grief  and  fear,  and  sent  messengers 


178    THE  HEART  OF  THE  OLD  TESTAMENT 

to  inquire  of  Jehovah  what  he  should  do  (2  Kings 
22:1-13).  The  messengers  inquired  of  Huldah  the 
prophetess,  who  informed  them  that  the  threats  of  the 
book  of  the  law  would  be  fulfilled.  Because  of  Josiah's 
humility  and  penitence,  the  evil  should  not  come  in  his 
days  (2  Kings  22:  14-20). 

Josiah  assembled  his  people  to  hear  the  words  of  the 
newly-found  book  of  the  covenant,  and  led  them  to 
promise  to  stand  to  the  covenant.  He  then  went  forth 
to  destroy  idol  images  in  Jerusalem  and  throughout  his 
realm.  With  iconoclastic  zeal  he  broke  in  pieces  all  the 
pillars,  and  cut  down  the  wooden  images  of  Astarte,  and 
defiled  with  dead  men's  bones  the  places  of  idol  worship. 
He  showed  no  mercy  to  idolatry  and  superstition,  but 
smote  them  hip  and  thigh  (2  Kings  23:1-25).  So  far 
as  the  king  could  elevate  the  moral  and  religious  life  of 
his  people  he  did  so.  During  the  latter  part  of  Josiah's 
reign  there  was  outward  conformity  to  the  law  of  Jeho- 
vah; but  the  hearts  of  the  people  were  largely  set  on 
idols,  and  they  were  only  waiting  for  a  change  of  kings 
to  plunge  once  again  into  heathen  license.  It  was  a  sad 
day  for  Jeremiah  and  the  spiritual  element  in  Judah,  when 
Josiah  was  brought  home  from  Megiddo  dead  in  his 
chariot  (2  Chron.  35:20-27). 

146.     NAHUM   ANNOUNCES  THE  FALL  OF  NINEVEH 

The  prophecy  of  Nahum  has  for  its  theme  the  ap- 
proaching capture  and  sack  of  the  cruel  capital  of  the 
Assyrian  empire.  The  character  of  Jehovah  is  the  foun- 
dation on  which  Nahum  builds :  "Jenovan  *s  a  jealous 
God  and  avengeth;  Jehovah  avengeth  and  is  full  of 
wrath ;  Jehovah  taketh  vengeance  on  his  adversaries,  and 
He  reserveth  wrath  for  His  enemies"  (Nah.  1:2).  The 
side  of  retributive  righteousness  is  turned  toward  the 
cruel  oppressor.  "Jenova^  *s  &°°d>  a  stronghold  in  the 
day  of  trouble ;  and  He  knoweth  them  that  take  refuge  in 


DRIFTING  TOWARD  CAPTIVITY  179 

Him"  (Nah.  1:7).  All  who  turn  to  Jehovah  for  help 
find  Him  good  and  kind. 

The  second  chapter  of  Nahum  is  a  vivid  picture  of  the 
siege  and  capture  of  Nineveh.  The  third  chapter  indi- 
cates constant  war  and  violence  as  the  cause  of  her  down- 
fall. Jehovah  is  against  her,  and  He  will  surely  bring 
her  to  the  ground. 

Nahum  perhaps  prophesied  about  630  B.C.  Nineveh 
was  destroyed  by  the  Medes  and  Babylonians  about 
606  B.C. 

147.     ZEPHANIAH  PROCLAIMS  THE  DAY  OF  JEHOVAH'S 
WRATH 

Zephaniah  was  probably  of  princely  birth,  a  descendant 
of  good  King  Hezekiah.  He  prophesied  during  the  reign 
of  Josiah,  probably  between  630  and  625  B.C.  (Zeph. 
1:1).  He  may  have  helped  forward  the  reforms  in- 
augurated by  the  young  king. 

Zephaniah  is  known  chiefly  for  his  description  of  the 
day  of  Jehovah's  wrath  against  sinners.  The  famous 
Latin  hymn  by  Thomas  of  Celano,  beginning,  Dies  woe 
dies  ilia,  is  founded  on  Zephaniah  1 :  14-18.  Under  the 
shadow  of  that  day  of  darkness  the  prophet  cries  aloud : 
"Seek  ye  Jehovah,  all  ye  meek  of  the  earth,  that  have 
kept  His  ordinances;  seek  righteousness,  seek  meekness: 
it  may  be  that  ye  will  be  hid  in  the  day  of  Jehovah's 
anger"   (Zeph.  2:3). 

Heavy  judgments  will  overtake  the  Gentiles  for  their 
pride  (Zeph.  2:4-15).  At  least  one  great  blessing  will 
come  from  these  judgments:  "Jehovah  will  be  terrible 
unto  them;  for  lie  will  famish  all  the  gods  of  the  earth; 
and  men  shall  worship  Him,  every  one  from  his  place, 
even  all  the  isles  of  the  nations"  (Zeph.  2:11).  Jehovah 
will  yet  starve  the  idols  to  death.  Then  all  men  will  rec- 
ognize Him  alone  as  God. 

Zephaniah  paints  the  sin  of  Jerusalem  in  colors  as  dark 


180    THE  HEART  OF  THE  OLD  TESTAMENT 

as  those  of  any  previous  prophet:  "Her  princes  in  the 
midst  of  her  are  roaring  lions;  her  judges  are  evening 
wolves ;  they  leave  nothing  till  the  morrow.  Her  prophets 
are  light  and  treacherous  persons ;  her  priests  have  pro- 
faned the  sanctuary,  they  have  done  violence  to  the  law" 
(Zeph.  3:1-7).  What  hope,  then,  is  there  for  such  a 
wicked  city?  It  is  found  in  the  presence  of  another  Per- 
son :  "Jehovah  in  the  midst  of  her  is  righteous ;  He  will 
not  do  iniquity;  every  morning  doth  He  bring  His  justice 
to  light,  He  faileth  not"  (Zeph.  3:5). 

Jehovah  has  purposes  of  grace  for  both  Judah  and  the 
Gentiles:  "For  then  will  I  turn  to  the  peoples  a  pure 
language,  that  they  may  all  call  upon  the  name  of  Jeho- 
vah, to  serve  Him  with  one  consent"  (Zeph.  3:9).  To 
Jerusalem  it  shall  be  said:  "Jenovan  thy  God  is  in  the 
midst  of  thee,  a  mighty  one  who  will  save;  He  will  re- 
joice over  thee  with  joy;  He  will  rest  in  His  love;  He 
will  joy  over  thee  with  singing"  (Zeph.  3:  17).  If  Zeph- 
aniah  is  first  of  all  a  preacher  of  judgment  on  sinners, 
he  also  has  a  gospel  for  both  Jew  and  Gentile. 

148.     HABAKKUK  AND  HIS  PROBLEM 

The  prophecy  of  Habakkuk  probably  belongs  in  the 
reign  of  Jehoiakim,  who  reigned  from  609  to  598  B.C. 
We  know  nothing  of  the  personal  history  of  the  prophet ; 
but  his  mind  is  revealed  with  singular  frankness.  He 
thinks  aloud,  stating  to  others  the  problems  that  press 
upon  him  for  solution. 

The  book  opens  with  a  cry  to  Jehovah,  because  the  law 
is  slacked,  and  injustice  triumphs  in  Judah  (Hab.  1 :  2-4). 
In  answer,  Jehovah  points  to  the  terrible  Chaldeans, 
whom  He  has  raised  up  as  a  scourge  to  the  nations  (Hab. 
1:5-11).  Instead  of  affording  a  solution  of  the  problem 
that  disturbed  Habakkuk,  the  treacherous  and  cruel  Chal- 
deans present  another  phase  of  the  same  problem.  Why 
does  Jehovah  let  a  nation  as  wicked  as  the  Chaldeans  tri- 


DRIFTING  TOWARD  CAPTIVITY  181 

umph  over  peoples  better  than  they?  Habakkuk  com- 
forts himself  with  the  thought  that  the  Rock  of  Israel 
will  protect  His  people  from  annihilation  (I  lab. 
1:12-17).  He  takes  his  stand  upon  his  tower  to  see 
what  Jehovah  will  say  in  reply  to  his  complaint.  He 
receives  a  revelation  of  many  woes  on  proud  and  cruel 
Babylon.  Judgment  will  overtake  her  for  all  her  crimes. 
"But  the  righteous  shall  live  by  his  faith"  (Hab.  2:4). 
A  beautiful  prayer,  in  the  most  elevated  poetry,  closes 
the  book.  The  prophet  prays  for  a  revival  of  Jehovah's 
work.  He  recalls  Jehovah's  former  notable  deliverances 
of  His  people.  He  is  thus  enabled  to  rise  to  a  plane  on 
which  he  is  free  from  the  dominion  of  outward  circum- 
stances. Rough  Chaldean  invaders  may  press  in  upon 
Judah  and  rob  and  plunder,  but  the  prophet  will  rejoice 
in  Jehovah : 

"For  though  the  fig-tree  shall  not  flourish, 
Neither  shall  fruit  be  in  the  vines; 
The  labor  of  the  olive  shall  fail, 
And  the  fields  shall  yield  no  food ; 
The  flock  shall  be  cut  off  from  the  fold, 
And  there  shall  be  no  herd  in  the  stalls : 
Yet  will  I  rejoice  in  Jehovah, 
I  will  joy  in  the  God  of  my  salvation." 

(Hab.  3:17,18.) 

Habakkuk  rose  to  the  level  of  Christian  experience  in 
his  attitude  toward  troubles  and  calamities. 

149.    jeremiah's  early  ministry 

Jeremiah  is  easily  the  foremost  man  in  the  seventh 
century  B.C.,  as  Isaiah  was  the  greatest  man  in  the  cen- 
tury preceding.  We  have  reserved  the  study  of  his  life 
and  work  until  we  could  pursue  it  without  a  break. 

Jeremiah  was  called  to  be  a  prophet  in  the  thirteenth 
year  of  the  reign  of  Josiah  (628  B.C.),  about  the  time 


182     THE  HEART  OF  THE  OLD  TESTAMENT 

that  the  young  king  had  begun  his  reforms.  At  first 
Jeremiah  tried  to  decline  the  office,  on  the  ground  that  he 
was  too  young ;  but  Jehovah  renewed  the  call,  and  encour- 
aged him  by  putting  forth  His  hand  in  the  vision  and 
touching  the  young  man's  mouth,  saying:  "Behold,  I  have 
put  My  words  in  thy  mouth :  see,  I  have  this  day  set  thee 
over  the  nations  and  over  the  kingdoms,  to  pluck  up  and 
to  break  down  and  to  destroy  and  to  overthrow,  to  build 
and  to  plant"  ( Jer.  1 : 9, 10) .  Here  are  four  words  of 
destructive  activity  and  only  two  of  constructive  work. 
In  this  we  have  a  hint  that  most  of  Jeremiah's  work 
would  be  to  destroy  false  hopes ;  only  then  could  he  build 
on  a  solid  foundation. 

Jeremiah  is  told  in  advance  that  he  is  to  be  opposed  by 
princes,  priests,  and  people  alike ;  but  Jehovah  will  be  with 
him  to  strengthen  him.  The  timid  and  sensitive  young 
man  is  promised  all  the  help  he  needs.  Orelli  well  says 
of  Jeremiah:  "As  man  he  melts  in  tears  and  pines  away 
in  sympathy,  as  the  bearer  of  God's  word  he  is  firm  and 
hard  like  pillar  and  wall,  on  which  the  storm  of  a  na- 
tion's wrath  breaks  in  vain." 

The  early  discourses  of  Jeremiah  reveal  a  state  of  re- 
ligious apostasy  and  moral  degeneracy  in  Judah.  Even 
the  heathen  stick  to  their  gods ;  but  Israel  has  exchanged 
the  living  God  for  worthless  idols.  Jehovah  complains: 
"For  my  people  have  committeed  two  evils:  they  have 
forsaken  Me,  the  fountain  of  living  waters,  and  hewed 
them  out  cisterns,  broken  cisterns,  that  can  hold  no 
water"  (Jer.  2:  11).  As  Jeremiah  first  wrote  his  early 
prophecies  in  the  fourth  year  of  Jehoiakim  (605  B.C.), 
it  is  probable  that  much  of  his  denunciation  refers  to  the 
wickedness  of  Judah  under  the   cruel  Jehoiakim. 

In  process  of  time  Jehovah's  people  will  recognize 
their  terrible  blunder:  "Thine  own  wickedness  shall 
correct  thee,  and  thy  backslidings  shall  reprove  thee" 
(Jer.  2 :  19) .  Superficial  reformation  will  not  suffice : 
"For  though  thou  wash  thee  with   lye,   and  take  thee 


DRIFTING  TOWARD  CAPTIVITY  183 

much  soap,  yet  thine  iniquity  is  marked  before  me,  saith 
the  Lord  Jehovah"  (Jer.  2:22).  Every  city  in  Judah 
has  its  own  god  (Jer.  2:28).  Jeremiah  looked  beneath 
the  surface  of  Josiah's  reformation,  and  saw  that  the 
hearts  of  the  people  were  not  in  it :  "And  yet  for  all 
this  her  treacherous  sister  Judah  hath  not  returned  unto 
me  with  her  whole  heart,  but  feignedly,  saith  Jehovah" 
(Jer.  3:10). 

Jeremiah  announces  the  approach  of  an  invader,  pos- 
sibly the  irruption  of  the  Scythian  hordes  from  the  north. 
The  prophet  is  in  distress:  "My  anguish,  my  anguish! 
I  am  pained  at  my  very  heart;  my  heart  is  disquieted 
within  me ;  I  cannot  hold  my  peace ;  because  thou  hast 
heard,  O  my  soul,  the  sound  of  the  trumpet,  the  alarm 
of  war"  (Jer.  4:19).  The  people  flee  to  the  thickets 
and  the  crags;  but  the  pursuers  overtake  them  (Jer.  4: 
27-31). 

Jehovah  offers  to  pardon  Jerusalem  if  a  single  just  and 
faithful  man  can  be  found  in  her  (Jer.  5:1).  The  des- 
perate situation  in  Judah  is  stated  by  the  prophet  thus: 
"A  wonderful  and  horrible  thing  is  come  to  pass  in  the 
land :  the  prophets  prophesy  falsely,  and  the  priests  bear 
rule  by  their  means ;  and  my  people  love  to  have  it  so : 
and  what  will  you  do  in  the  end  thereof?"  (Jer.  5:30, 
31). 

After  another  chapter  of  warnings  and  appeals,  the 
prophet  concludes  that  the  nation  is  doomed:  "The  bel- 
lows blow  fiercely :  the  lead  is  consumed  of  the  fire :  in 
vain  do  they  go  on  refining:  for  the  wicked  are  not 
plucked  away.  Refuse  silver  shall  men  call  them, 
because  Jehovah  hath  rejected  them"  (Jer.  6:29, 
30). 

In  610  B.C.  Josiah  fell  in  the  battle  of  Megiddo. 
Jeremiah  composed  a  lamentation  over  the  death  of  the 
pious  king.  Jehoahaz  held  the  throne  for  three  months, 
when  he  was  removed  by  Pharaoh-oecho,  and  Tehoiakim 
came  to  the  throne.     He  was  the  most  treacherous  and 


184     THE  HEART  OF  THE  OLD  TESTAMENT 

cruel  of  the  four  wicked  kings  that  followed  Josiah  in 
Judah. 

150.    jeremiah's   ministry   under  jehoiakim 

In  the  beginning  of  the  reign  of  Jehoiakim  Jehovah 
commanded  Jeremiah  to  stand  in  the  court  of  the  temple 
and  to  warn  the  people  that  their  beautiful  sanctuary- 
would  presently  be  made  a  desolation  like  Shiloh.  The 
substance  of  this  stirring  discourse  is  found  in  Jeremiah 
7:1  to  8 :  3.  The  sermon  so  angered  the  religious  lead- 
ers that  they  seized  him  to  put  him  to  death.  Jeremiah 
was  put  on  trial  before  the  princes,  the  priests  and  the 
prophets  being  his  chief  accusers.  The  prophet  replies 
that  Jehovah  has  sent  him,  and  that  the  proper  thing  to 
do  is  to  amend  their  ways  and  their  doings.  If  they  put 
him  to  death,  they  will  bring  innocent  blood  upon  them- 
selves ;  for  Jehovah  verily  sent  him  to  speak  these  words 
in  their  ears  (Jer.  26:1-16). 

The  civil  rulers  were  better  men  than  the  priests  and 
the  prophets,  and  they  cite  the  case  of  Micah  and  his 
severe  prediction  against  Zion  as  a  precedent  for  releas- 
ing Jeremiah  (Jer.  26:17-19).  Matters  went  worse 
with  the  prophet  Uriah,  who  spoke  in  words  similar 
to  Jeremiah's.  He  was  slain  with  the  sword  by 
Jehoiakim   (Jer.  26:20-24). 

Jeremiah's  sermon  in  7:1  to  8 : 3  is  a  fine  specimen 
of  earnest,  fearless  preaching.  Read  it,  and  you  will 
not  wonder  that  the  false  prophets  clamored  for  his  blood. 

Jeremiah's  grief  becomes  more  intense,  as  he  discovers 
that  Judah's  idolatry  is  incurable.  He  longs  for  com- 
fort against  sorrow.  He  sometimes  wishes  that  his  eyes 
were  a  fountain  of  tears.  He  would  like  to  leave  his 
sinful  people  for  a  lodge  in  some  wilderness  (Jer.  8 :  18 
to  9:6). 

One  of  Jeremiah's  heaviest  trials  was  the  knowledge 
that  his  prayers  on  behalf  of  Judah  could  not  be  heard. 


DRIFTING  TOWARD  CAPTIVITY  185 

Jehovah  forhids  him  to  pray  for  the  people  given  over 
to  high-handed  rebellion  (Jer.  7:16-18;  11:  14;  14:  11). 
But  the  prophet  cannot  refrain  from  praying  for  his 
people.  The  spirit  of  intercession  seizes  him,  and  he 
pleads  with  Jehovah  not  to  abhor  His  people  (Jer.  14: 
19-22).  Jehovah  replies:  "Though  Muses  and  Samuel 
stood  before  me,  yet  my  mind  would  not  be  toward  this 
people :  cast  them  out  of  my  sight,  and  let  them  go  forth" 
(Jer.  15:  1).     Prayer  cannot  now  save  Judah  from  exile. 

Besides  the  struggle  within  the  sympathetic  soul  of 
the  prophet  at  this  time,  there  was  conspiracy  without; 
for  the  men  of  Anathoth,  his  native  village,  were  plot- 
ting against  his  life  (Jer.  11:  18-23).  Even  Jeremiah's 
own  kindred  were  in  the  plot  (Jer.  12:5,6).  Problems 
of  the  divine  government  bore  heavily  upon  Jeremiah, 
just  as  they  did  upon  his  contemporary  Habakkuk  (Jer. 
12:1,2).  The  false  prophets  contradicted  Jeremiah 
continually,  and  called  him  a  croaker  or  a  traitor  (Jer. 
14:  13-18).  It  seemed  to  the  sensitive  prophet  that 
every  one  was  cursing  him  (Jer.  15:  10).  lie  opens  his 
heart  to  God  and  tells  of  his  disappointment  in  connec- 
tion with  his  fruitless  ministry  (Jer.  15:10-21). 

Jeremiah's  loneliness  was  a  great  trial.  Isaiah  had  a 
wife  in  sympathy  with  him  in  his  great  work;  but  Jere- 
miah was  forbidden  to  marry  (Jer.  16:1-4).  Hated 
and  cursed  by  the  people  for  whom  he  kept  praying,  he 
had  scarcely  a  soul  to  whom  he  could  turn  for  sympathy 
and  counsel.  He  was  shut  up  to  dependence  on  Je- 
hovah, with  whom  he  pleaded:  "Be  not  a  terror  unto 
me:  Thou  art  my  refuge  in  the  day  of  evil"  (Jer.  17: 
17). 

Jehovah  made  revelation  of  His  freedom  to  change 
His  attitude  to  meet  the  changed  attitude  of  a  nation 
(Jer.  18:  1-12).  This  is  one  of  the  most  important 
chapters  in  the  roll  of  Jeremiah.  Men  have  often  fancied 
that  they  could  get  God  in  a  corner  and  compel  Him 
to  do  that  which  they  wished,  even  though  it  might  be 


186    THE  HEART  OF  THE  OLD  TESTAMENT 

unworthy  of  God.  Not  so,  says  the  word  of  Jehovah 
through  Jeremiah;  for  God  is  free  to  adapt  Himself  to 
changed  conditions.  He  often  predicts  evil,  in  order 
that  it  may  be  averted  through  the  repentance  of  those 
upon  whom  it  would  otherwise  have  fallen.  He  also 
predicts  blessing;  but  no  one  can  presume  upon  God's 
promises  and  demand  the  blessing,  if  his  life  has  been 
unworthy. 

Jeremiah  was  finally  arrested,  smitten,  and  put  in  the 
stocks  by  Pashhur  the  priest,  who  was  chief  officer  of 
the  temple.  As  persecution  became  severer  the  sensitive 
prophet  suffered  keenly  in  his  soul.  It  seems  that  he 
tried  to  quit  prophesying:  "And  if  I  say,  I  will  not 
make  mention  of  Him,  nor  speak  any  more  in  His  name, 
then  there  is  in  my  heart  as  it  were  a  burning  fire  shut 
up  in  my  bones,  and  I  am  weary  with  forbearing,  and  I 
cannot  contain"  (Jer.  20:  9).  In  desperation  the  prophet 
curses  the  day  wherein  he  was  born   (Jer.  20:14-18). 

In  the  fourth  year  of  Jehoiakim  (605  B.C.),  Jehovah 
commanded  Jeremiah  to  take  a  roll  and  write  therein 
all  the  words  He  had  given  him  to  speak  against  Israel 
and  against  Judah.  Jeremiah  called  Baruch  the  son  of 
Neriah  and  dictated  to  him  the  substance  of  the  mes- 
sages he  had  delivered  to  Judah  from  628  to  605  B.C. 
Baruch  then  read  from  the  roll  in  the  temple  in  the 
hearing  of   the  people. 

In  the  following  year  (604  B.C.)  Baruch  again  read 
from  the  roll  in  the  ears  of  the  people  of  Judah  on  a 
fast-day.  When  Micaiah  reported  the  substance  of  the 
book  to  the  princes,  they  sent  for  Baruch  to  read  the 
roll  in  their  hearing.  It  seemed  to  them  important  that 
King  Jehoiakim  should  know  the  contents  of  the  book. 
They  warned  Baruch  to  hide  and  to  cause  Jeremiah  also 
to  hide,  lest  Jehoiakim  should  seek  to  slay  them. 

When  the  princes  reported  to  the  king  concerning  the 
roll,  he  sent  for  it,  and  after  hearing  three  or  four 
columns  read,  he  seized  it,  cut  it  with  a  pen-knife,  and 


DRIFTING  TOWARD  CAPTIVITY  187 

threw  it  into  the  fire  in  the  brazier.  lie  also  sought  to 
kill  Jeremiah  and  Baruch;  "but  Jehovah  hid  them"  (Jer. 
36:1-26). 

At  the  command  of  Jehovah,  Jeremiah  reproduced  the 
words  that  were  in  the  roll  which  Jehoiakim  had  burned 
in  the  fire;  "and  there  were  added  besides  unto  them 
many  like  words"   (Jer.  36:27-32). 

Jeremiah  was  in  great  danger  of  losing  his  life  through- 
out the  reign  of  Jehoiakim.  Then  came  the  very  brief 
reign  of  Jehoiachin.  Nebuchadrezzar  took  the  young 
king  captive  to  Babylon,  leaving  Zedekiah  on  the  throne 
of  Judah  (2  Kings '24:  8-17). 

151.    jeremiah's  ministry  under  zedekiah 

Zedekiah,  the  last  king  of  Judah,  was  inclined  to  treat 
Jeremiah  with  kindness;  but  he  was  a  weak  man,  with- 
out sufficient  energy  and  courage  to  do  what  he  knew 
to  be  right.  From  the  fourth  year  of  Jehoiakim  (605 
B.C.),  when  Nebuchadrezzar  defeated  the  Egyptians  at 
Carchemish,  Jeremiah  preached  submission  to  the  Baby- 
lonian king  (Jer.  25:  11).  Throughout  Zedckiah's  reign 
(597-587  B.C.)  Jeremiah  taught  that  Jehovah  had  given 
Judah  and  the  other  nations  into  the  hand  of  Nebuchad- 
rezzar. He  claimed  the  great  Babylonian  conqueror  as 
a  servant  to  Jehovah  (Jer.  27:6).  He  uiged  Zedekiah 
and  his  people  to  serve  Nebuchadrezzar  faithfully  (Jer. 
27:12).  He  denounced  the  false  prophets  who  were 
encouraging  the  people  to  hope  for  a  speedy  return  of 
the  vessels  of  the  temple  carried  off  by  the  Babylonians 
in  605  and  598  B.C.  (Jer.  27:  14-22). 

In  the  fourth  year  of  Zedekiah  (594  B.C.)  the  prophet 
Hananiah  predicted  that  within  two  years  the  yoke  of 
Nebuchadrezzar  would  be  broken,  and  that  Jehoiachin 
and  the  captives  would  return  to  Jerusalem.  Hananiah 
gave  emphasis  to  his  prediction  by  taking  the  bar  from  off 
the  neck  of  Jeremiah  and  breaking  it.     A  few  days  later 


188    THE  HEART  OF  THE  OLD  TESTAMENT 

Jeremiah  foretold  the  death  of  Hananiah  as  a  punish- 
ment for  making  Judah  trust  in  a  lie  (chapter  28). 

Jeremiah  also  had  a  contest  by  letter  with  the  false 
prophets  among  the  exiles  in  Babylon  (chapter  29).  He 
predicted  that  at  the  end  of  seventy  years  the  people  in 
exile  would  pray  to  their  God  and  be  brought  back  home 
(Jer.  29:10-14). 

Encouraged  by  the  false  prophets  and  by  promises  of 
help  from  Egypt,  Zedekiah  finally  rebelled  against 
Nebuchadrezzar.  Jeremiah  preached  submission  and 
surrender  from  the  beginning  of  the  Babylonian  invasion 
until  the  capture  of  Jerusalem  (chapters  21,  34,  37,  and 
38).  At  first  Jeremiah  was  not  molested,  though  he 
must  have  been  exceedingly  unpopular.  Under  the  pres- 
sure of  fear,  Zedekiah  and  the  people  made  a  covenant 
to  release  all  their  Hebrew  slaves;  but  when  the  Chal- 
deans raised  the  siege  of  Jerusalem  in  order  to  meet  the 
army  of  Pharaoh-hophra,  the  people  forced  their  former 
slaves  back  into  bondage  (chapter  34).  Jeremiah  pre- 
dicted that  the  Chaldeans  would  return  and  burn  Jeru- 
salem with  fire   (Jer.  37:1-10). 

The  prophet  thought  it  a  good  time  to  leave  Jerusalem, 
while  the  Chaldeans  were  busy  elsewhere,  and  so  he  set 
out  for  Anathoth ;  but  an  officer  arrested  him  as  he  was 
in  the  gate  of  the  city,  and  accused  him  of  deserting  to 
the  Chaldeans.  The  princes  smote  Jeremiah,  and  put 
him  in  the  dungeon  in  the  house  of  Jonathan  the  scribe 
(Jer.  37:11-15). 

The  Chaldeans  defeated  the  Egyptian  army,  and  re- 
turned to  the  siege  of  Jerusalem.  Zedekiah  sent  for 
Jeremiah  to  learn  whether  there  was  any  word  from 
Jehovah.  The  prophet  told  him  that  he  would  be  de- 
livered into  the  hand  of  the  king  of  Babylon.  He  re- 
quested the  king  not  to  send  him  back  to  the  dungeon. 
He  was  transferred  to  the  court  of  the  guard,  where  he 
received  a  loaf  of  bread  daily  until  all  the  bread  in  the 
city  was  spent  (Jer.  37:16-21). 


DRIFTING  TOWARD  CAPTIVITY  189 

As  Jeremiah  kept  preaching  submission  to  the  Chal- 
deans, the  princes  demanded  of  Zedekiah  that  he  be  put 
to  death  as  a  traitor.  The  prophet  was  cast  into  the 
mire  of  a  dungeon  in  the  court  of  the  guard.  An  Ethi- 
opian interceded  for  Jeremiah,  and  received  permission 
to  draw  him  out  of  the  mire.  He  then  remained  a  pris- 
oner in  the  court  of  the  guard  until  the  city  was  taken 
(chapter  38). 

152.    jeremiaii's   closing  days 

Jeremiah  was  not  carried  to  Babylon  with  Zcdekiah 
and  the  other  captives,  but  was  encouraged  to  abide  with 
the  remnant  that  was  left  in  Judah.  He  remained  with 
the  new  governor,  Gedaliah.  After  the  assassination 
of  Gedaliah,  Jeremiah  went  with  Johanan  to  Bethlehem 
(chapters  40,  41). 

The  old  prophet  was  carried  by  force  into  Egypt,  where 
he  foretold  the  coming  of  Nebuchadrezzar  to  the  Nile 
valley  (chapters  42,  43).  In  his  old  age  Jeremiah  made 
an  earnest  appeal  to  the  Jews  in  Egypt  to  turn  away 
from  idolatry;  but  they  flatly  refused  to  do  so,  openly 
affirming  that  they  were  better  off  when  they  worshiped 
the  queen  of  heaven  (chapter  44).  There  is  a  Jewish 
tradition  to  the  effect  that  the  people  finally  stoned  Jere- 
miah to  death. 

The  ministry  of  Jeremiah,  though  long  and  faithful, 
was  seemingly  a  complete  failure.  An  intense  patriot, 
he  was  accounted  a  traitor;  longing  to  turn  his  people 
from  sin  and  captivity,  he  must  constantly  announce  the 
certainty  of  exile;  a  lover  of  peace,  he  spent  his  life 
battling  against  idolatry. 

153.    jeremiaii's  life   not  a  failure 

Jeremiah  helped  the  people  of  God  to  go  through  the 
temptations  of  the  Exile  without   making  shipwreck  of 


190    THE  HEART  OF  THE  OLD  TESTAMENT 

faith.  He  showed  that  Jehovah's  hand  was  in  the  down- 
fall of  Judah.  He  claimed  Nebuchadrezzar  as  a  servant 
in  the  hands  of  Jehovah.  The  gods  of  Babylon  had 
nothing  to  do  with  the  successes  of  Nebuchadrezzar. 

Two  doctrines  taught  by  Jeremiah  helped  to  make  the 
transition  to  a  higher  stage  of  religious  thought  and  life. 

(1)  His  doctrine  of  individualism,.  He  attacks  the 
proverb  by  which  the  captives  were  excusing  themselves : 
"In  those  days  they  shall  say  no  more,  The  fathers  have 
eaten  sour  grapes,  and  the  children's  teeth  are  set  on 
edge.  But  every  one  shall  die  for  his  own  iniquity: 
every  man  that  eateth  the  sour  grapes,  his  teeth  shall  be 
set  on  edge"  (Jer.  31:29,30). 

(2)  Jeremiah's  doctrine  of  the  new  covenant  marks 
a  transition  from  a  covenant  on  tables  of  stone  to  a  cov- 
enant in  the  heart.  See  Hebrews  8:7-13.  New  Testa- 
ment religion  emphasizes  individualism  and  spirituality. 
God  deals  with  every  man;  and  He  requires  of  him 
love  and  faith  and  fellowship. 


Chapter  XII 

THE  EXILE 

154.     THE  EXILE  A  PROCESS 

THE  Exile  was  a  process  rather  than  an  event.  The 
Assyrians  were  busy  from  734  to  722  B.C.  with 
repeated  invasions  of  the  country  occupied  by  the  Ten 
Tribes.  Several  companies  of  captives  were  taken  to 
the  East.  We  usually  think  of  722  B.C.  as  the  year  of 
the  Assyrian  Exile,  because  Samaria  fell  in  that  year, 
and  its  inhabitants  were  transported  into  the  country  of 
the  Medes;  but  Tiglath-pileser  had  already  carried  cap- 
tive the  people  east  of  the  Jordan  and  in  Galilee. 

The  same  process  was  repeated  in  the  Babylonian  Ex- 
ile. As  early  as  605  B.C.,  Daniel  and  others  were  car- 
ried from  Jerusalem  to  Babylon.  In  598  B.C.  King 
Johoiachin  and  many  of  his  people  were  carried  to  Baby- 
lon. The  climax  was  reached  in  587  B.C.,  when  Jeru- 
salem was  captured  and  the  temple  burned  by  the 
Chaldeans.  Zedekiah  and  most  of  the  people  remaining 
in  Judah  were  carried  captive  to  Babylon. 

155.     EFFECT  OF  THE  EXILE  ON  THE  JEWS 

It  was  a  sorrowful  time  when  the  Jews  were  gathered 
together  by  their  captors  for  the  long  journey  away  from 
the  home  land  into  a  foreign  country.  When  at  last  the 
temple  was  burned  and  the  kingdom  of  Judah  wafl 
crushed  altogether,  many  must  have  come  to  think  that 
Jehovah  was  not  equal  in  might  to  the  gods  of  Babylon. 
Some  gave  up  their  religious  faith  and  were  assimilated 

191 


192    THE  HEART  OF  THE  OLD  TESTAMENT 

to  the  heathen.  Others  listened  to  the  false  prophets, 
who  predicted  that  Jehovah  would  soon  restore  His  peo- 
ple to  their  own  land.  Jeremiah  and  Ezekiel  taught  their 
people  that  the  captivity  itself  was  brought  about  by 
Israel's  God  as  a  chastisement  for  their  idolatry  and 
immorality.  The  Exile  was  Jehovah's  school  of  disci- 
pline for  His  rebellious  people.  As  soon  as  it  should 
accomplish  its  work  in  leading  Judah  to  a  higher  moral 
and  religious  life,  Jehovah  would  deliver  His  people 
from  their  captors. 

There  is  no  evidence  to  prove  that  the  sufferings  of 
the  Jews  in  Babylon  were  exceptionally  heavy.  They 
were  allowed  to  settle  in  Babylonia  and  to  engage  in 
commerce.  The  artisans  found  employment  in  their  new 
home.  There  seems  to  have  been  no  serious  persecution 
of  the  Jews  for  their  religious  views  or  practices. 

Of  course,  the  ritual  of  the  temple  worship  ceased 
with  the  destruction  of  Jerusalem.  Strict  Jews  like  Dan- 
iel and  his  three  friends  kept  the  dietary  laws  peculiar 
to  the  Jews,  and  pious  souls  prayed  and  fasted  and  led 
clean  lives  among  the  heathen.  The  more  patriotic  and 
pious  Jews  lived  according  to  the  laws  of  their  fathers, 
and  longed  for  a  return  to  the  Holy  Land.  These  be- 
came intense  and  outspoken  in  their  hatred  of  idolatry. 
The  discipline  of  the  Exile  brought  forth  fruit  in  the 
chastened  characters  of  the  more  noble  Jews.  These 
encouraged  their  hearts  by  the  promises  given  through 
Jeremiah  and  Ezekiel. 

156.   ezekiel's  vision  and  call 

Ezekiel  was  a  priest  before  he  became  a  prophet.  He 
was  carried  captive  with  King  Jehoiachin  in  598  B.C., 
and  was  called  to  the  work  of  a  prophet  five  years  later. 
He  prophesied  to  the  Jewish  captives  by  the  river  Chebar 
in  lower  Babylonia  from  593  to  571  B.C. 

Ezekiel  paints  his  pictures  with  much  attention  to  de- 


THE  EXILE  193 

tails.  Isaiah  preferred  to  use  a  few  bold  strokes  that 
appealed  to  the  imagination.  Ezekiel's  opening  vision, 
complex  and  involved  as  it  is,  has  a  grandeur  and  im- 
pressiveness  all  its  own.  It  is  important  that  the  reader 
should  go  on  to  the  revelation  of  Jehovah  on  the  throne 
above  the  firmament.  It  was  this  vision  of  Jehovah  that 
caused  Ezekiel  to  fall  on  his  face  (Ezek.  1). 

Then  there  came  a  voice  from  the  throne  calling  Ezek- 
iel to  become  a  prophet  to  the  children  of  Israel.  Ezekiel 
must  not  be  afraid  of  the  rebellious  people  to  whom  he 
is  sent,  though  briers  and  thorns  are  with  him,  and  he 
dwells  among  scorpions.  Jehovah  says  to  him :  "And 
thou  shalt  speak  My  words  unto  them,  whether  they  will 
hear,  or  whether  they  will  forbear;  for  they  are  most 
rebellious"  (Ezek.  2:1-7). 

In  vision  the  prophet  saw  a  roll  of  a  book  extended 
to  him,  and  the  command  came,  "Eat  this  roll,  and  go, 
speak  unto  the  house  of  Israel."  The  prophet  remarks : 
"Then  did  I  eat  it;  and  it  was  in  my  mouth  as  honey 
for  sweetness"  (Ezek.  2:8  to  3:3).  This  was  because 
the  roll  contained  the  words  of  God,  and  not  because  the 
messages  were  cheering  and  pleasing.  The  prophet  is 
told  that  Jehovah  will  make  him  strong  to  speak  His 
word  with  boldness  to  the  rebellious  people  (Ezek.  3: 
4-11).  The  prophet's  feelings  under  the  influence  of 
the  Spirit  are  described.  He  felt  himself  in  the  grip  of 
the  Almighty.  His  spirit  was  bitter  and  hot  within  him, 
as  he  turned  to  face  his  people  (Ezek.  3:  12-15). 

The  fearful  responsibility  of  the  prophetic  watchman 
is  brought  home  to  Ezekiel,  as  he  takes  up  his  work. 
Every  pastor  and  Christian  teacher  ought  to  read  the 
searching  words  of  Jehovah  in  Ezekiel  3:16-21. 

157.    ezekiel's  ministry  prior  to  the  fall  of 

JERUSALEM 

As  long  as  Jerusalem  was  in  the  possession   of   the 


194    THE  HEART  OF  THE  OLD  TESTAMENT 

people  of  Judah  and  the  temple  worship  kept  up,  the 
hopes  of  the  patriotic  Jews  both  at  home  and  in  Baby- 
lonia gathered  about  the  holy  city.  They  could  not  be- 
lieve that  Jehovah  would  permit  the  heathen  to  destroy 
His  sanctuary.  Jeremiah  in  Jerusalem  and  Ezekiel  in 
Babylonia  warned  their  people  of  the  approaching  de- 
struction of  Jerusalem  and  of  the  utter  collapse  of  the 
kingdom.  From  593  to  587  B.C.  Ezekiel's  message  was 
one  of  warning  and  threat.  He  tried  to  brush  away  the 
false  hopes  of  a  speedy  return  to  the  Holy  Land.  Jeru- 
salem, because  of  her  unparalleled  wickedness,  is  to  be 
given  up  to  famine  and  the  sword.  The  decree  of  exile 
has  gone  forth  from  Jehovah.  "Make  the  chain;  for 
the  land  is  full  of  bloody  crimes,  and  the  city  is  full  of 
violence"  (chapters  4  to  7). 

As  Ezekiel  sat  in  his  house  in  the  midst  of  the  elders 
of  Judah,  suddenly  the  hand  of  the  Lord  Jehovah  fell 
upon  him.  The  form  of  a  hand  seized  him  by  a  lock 
of  his  hair,  and  lifted  him  up  between  earth  and  heaven, 
and  brought  him  to  Jerusalem.  In  this  vision  God 
showed  him  all  the  sins  and  crimes  practiced  by  the  peo- 
ple still  remaining  in  Jerusalem  (chapters  8  to  11). 

Ezekiel  was  fond  of  symbols.  It  has  been  well  said 
that  he  thought  in  figures.  He  performed  many  sym- 
bolic actions  that  pointed  to  the  capture  and  destruction 
of  Jerusalem  (chapter  12).  He  denounced  the  prophets, 
who  daubed  with  untempered  mortar,  and  the  prophet- 
esses, who  hunted  for  souls  (chapter  13).  Jehovah 
informs  Ezekiel  that  the  presence  of  Noah,  Daniel,  and 
Job  in  Jerusalem  would  not  cause  Him  to  spare  the  city 
(chapter  14).  Jerusalem  is  a  worthless,  half-consumed 
vine  branch  (chapter  15).  She  is  a  wanton  harlot,  and 
will  be  humiliated  in  the  presence  of  her  lovers  (chapter 
16).  The  covenant-breaking  Zedekiah  shall  not  escape 
(chapter  17).  Jehovah  will  deal  with  each  individual, 
and  not  with  the  nation  as  a  whole.  Each  man  must 
suffer   for   his   own   sins    (chapter    18).     The   prophet 


Tin:  EXILE  195 

continues  his  denunciations  of  wrong  in  Jerusalem,  and 
repeats  his  warnings  of  the  approach  of  the  sword  in 
the  hands  of  the  king  of  Babylon.  Samaria  and  Jeru- 
salem are  both  vile  harlots  (chapters  19  to  23). 

In  B.C.  589,  as  the  king  of  Babylon  drew  near  to  the 
siege  of  Jerusalem,  Ezekiel  was  commanded  to  write  the 
name  of  the  day.  The  Spirit  of  God  gave  him  knowl- 
edge of  an  event  occurring  hundreds  of  miles  away. 
Later  on  the  Jews  learned  that  on  the  selfsame  day  named 
by  the  prophet  the  Babylonians  invested  Jerusalem  (24: 
1-14). 

One  day  the  prophet  received  a  revelation  that  must 
have  cost  him  much  pain :  "Son  of  man,  behold,  I  take 
away  from  thee  the  desire  of  thine  eyes  with  a  stroke : 
yet  thou  shalt  neither  mourn  nor  weep,  neither  shall  thy 
tears  run  down.  Sigh,  but  not  aloud,  make  no  mourn- 
ing for  the  dead;  bind  thy  headtire  upon  thee,  and  put 
thy  shoes  upon  thy  feet,  and  cover  not  thy  lips,  and  eat 
not  the  bread  of  men."  The  prophet  tells  the  sad  story 
in  a  sentence :  "So  I  spake  unto  the  people  in  the  morn- 
ing; and  at  even  my  wife  died;  and  I  did  in  the  morn- 
ing as  I  was  commanded"  (Ezek.  24:  15-18). 

He  had  to  explain  his  strange  conduct  to  his  people, 
who  were  presently  to  have  a  similar  experience  (24: 
19-27). 

158.     EZEKIEL's  LATER  MINISTRY  OF  HOPE  AND  CHEER 

As  a  preliminary  to  the  hopeful  teaching  concerning 
the  restoration  of  Israel  to  divine  favor  in  their  own 
land,  the  prophet  describes  the  judgments  that  are  to 
fall  upon  the  proud  nations  which  have  Oppressed  Israel 
(chapters  25  to  32).  He  then  describes  the  restoration 
of  Israel  and  their  happy  future  (chapters  33  to  48). 

False  shepherds  must  give  wav  before  the  Second 
David  (chapter  34).  In  34:  15  Jehovah  says,  "T  Myself 
will  be  the  shepherd  of  My  sheep ;"  but  in  34 :  23  He 


196    THE  HEART  OF  THE  OLD  TESTAMENT 

makes  it  plain  that  the  Messiah  is  to  be  the  immediate 
shepherd  in  charge  of  His  flock :  "And  I  will  set  up  one 
shepherd  over  them,  and  He  shall  feed  them,  even  My 
servant  David ;  He  shall  feed  them,  and  He  shall  be  their 
shepherd." 

159.    ezekiel's  doctrine  of  individualism 

Ezekiel  follows  Jeremiah  in  emphasizing  the  freedom 
and  the  responsibility  of  each  individual  soul.  He  at- 
tacks even  more  sharply  than  Jeremiah  the  proverb  by 
which  the  generation  in  exile  excused  themselves  and 
laid  the  blame  on  their  fathers.  "What  mean  ye,"  says 
Ezekiel,  "that  ye  use  this  proverb  concerning  the  land 
of  Israel,  saying,  The  fathers  have  eaten  sour  grapes, 
and  the  children's  teeth  are  set  on  edge?"  The  prophet 
announces  as  a  general  principle :  "The  soul  that  sinneth, 
it  shall  die:  the  son  shall  not  bear  the  iniquity  of  the 
father,  neither  shall  the  father  bear  the  iniquity  of  the 
son;  the  righteousness  of  the  righteous  shall  be  upon 
him,  and  the  wickedness  of  the  wicked  shall  be  upon 
him  (Ezek.  18:2,20). 

The  teaching  of  Ezekiel  in  chapters  18  and  33  con- 
cerning individual  freedom  and  responsibility  may  be 
thus  summarized: 

(1)  No  man  is  necessarily  under  the  dominion  of  the 
conduct  of  his  ancestors.  He  is  free  to  choose  for  him- 
self. He  may  turn  away  from  his  father's  sins,  and  he 
may  also  turn  away  from  his  righteous  life.  A  good 
father  may  thus  have  a  wicked  son ;  and  a  wicked  father 
may  have  a  good  son.  Jehovah  will  judge  the  son  as  an 
individual  separate  from  his  father.  Heredity  is  not 
an  insuperable  barrier  to  one  who  chooses  to  be  other 
than  his  father. 

(2)  No  man  is  necessarily  under  the  dominion  of  his 
own  past  conduct.  He  cannot  presume  on  his  past  good- 
ness; and  he  ought  not  to  despair  by  reason  of  the  sins 


THE  EXILE  197 

and  follies  of  his  past  life.  He  is  free  to  turn  away 
from  his  own  past.  Habit,  powerful  as  it  is,  cannut  bind 
the  man  who  wills  to  change. 

160.     THE     NEW     HEART 

The  prophet  pleads  with  his  people  to  turn  from  their 
sins  and  to  make  for  themselves  a  new  heart  and  a  new 
spirit  (Ezek.  18:31).  In  such  a  noble  endeavor  they 
can  count  on  the  help  of  Jehovah;  for  He  takes  no 
pleasure  in  the  death  of  the  sinner.  "As  I  live,  saith 
the  Lord  Jehovah,  I  have  no  pleasure  in  the  death  of  the 
wicked;  but  that  the  wicked  turn  from  his  way  and  live: 
turn  ye,  turn  ye  from  your  evil  ways ;  for  why  will  ye  die, 
O  house  of  Israel?"  (Ezek.  33  :  11).  Jehovah  will  renew 
the  nature  of  all  who  wish  to  be  free  from  the  dominion 
of  sin.  Ezekiel  encourages  his  fellow  exiles  with  the 
promise  of  a  new  heart:  "and  I  will  take  the  stony  heart 
out  of  their  flesh,  and  will  give  them  a  heart  of  flesh; 
that  they  may  walk  in  My  statutes,  and  keep  Mine 
ordinances,  and  do  them:  and  they  shall  be  My  people, 
and  I  will  be  their  God"  (11 :  19,20). 

161.     EZEKIEL  THE  PROPHET  OF  HOPE 

Ezekiel  describes  the  wonders  of  Jehovah's  grace.  His 
people,  whose  bones  are  bleaching  in  the  valley,  are  re- 
stored to  life  by  the  power  of  God;  and  Israel  and  Judah 
are  reunited  under  the  Messianic  King  (chapter  37). 
A  glorious  vista  of  hope  is  opened  by  the  promise,  "and 
David  My  servant  shall  be  their  prince  forever.  More- 
over I  will  make  a  covenant  of  peace  with  them ;  it  shall 
be  an  everlasting  covenant  with  them"  (37:25,  26). 

The  foes  of  Jehovah's  people  may  assemble  all  their 
forces;  but  ultimate  defeat  awaits  them.  Jehovah  will 
protect  His  people  (chapters  38,  39). 

One  of  the  most  hopeful  passages  in  all  the  Bible  is 


198    THE  HEART  OF  THE  OLD  TESTAMENT 

the  description  of  the  transformation  of  the  Wady  of 
Fire  and  of  the  Dead  Sea  by  the  life-giving  stream  that 
takes  its  rise  beside  Jehovah's  altar  and  flows  thence 
in  ever-increasing  volume,  until  it  makes  the  sea  of  death 
a  picture  of  life  and  prosperity  (Ezek.  47:1-12).  So 
shall  it  be  with  the  religion  of  Jehovah.  The  life-giving 
stream  will  finally  transform  all  the  drought  and  desola- 
tion and  death  of  this  sinful  world  into  a  scene  of  life 
and  prosperity  and  peace. 

162.   daniel's  piety  and  promotion 

Daniel  was  taken  into  captivity  in  605  B.C.,  the  year 
in  which  Nebuchadrezzar  first  invaded  Syria  and  Pales- 
tine. He  was  put  in  training  along  with  his  three  He- 
brew friends  in  the  royal  university  in  Babylon.  He 
was  to  be  educated  for  the  king's  service.  The  young 
Jew  resolved  to  live  according  to  the  law  of  Jehovah  in 
Babylon,  just  as  he  had  always  done  in  Judah.  We  are 
told  that  "Daniel  purposed  in  his  heart  that  he  would  not 
defile  himself  with  the  king's  dainties,  nor  with  the  wine 
which  he  drank"  (Dan.  1:8).  It  was  not  easy  to  gain 
his  request  to  be  fed  only  with  vegetables;  but  after  a 
test  had  been  made,  he  and  his  three  friends  were  found 
to  be  in  better  physical  condition  than  the  youths  who 
ate  of  the  king's  dainties.  Moreover  they  made  such 
progress  in  their  studies  that  they  surpassed  all  their 
fellows  in  wisdom  and  understanding,  and  so  were  ap- 
pointed to  stand  before  the  king  (chapter  1). 

163.     DANIEL    FAMOUS    FOR    WISDOM 

Because  of  his  prophetic  visions,  we  are  apt  to  think 
of  Daniel  as  a  prophet ;  but  in  his  own  day  he  was  most 
renowned  for  wisdom  (Ezek.  28:3;  Dan.  1:20;  2:48; 
4:9;  5:10-12).  He  was  not  only  an  interpreter  of 
dreams,  but  also  a  wise  statesman  and  governor.     He 


THE  EXILE  199 

was  not  merely  a  student  of  books  and  of  the  mysteries 
of  the  world,  but  a  man  among  men,  a  leader  in  the 
world's  work.  His  influence  was  thrown  on  the  side  of 
justice  and  of  kindness.  He  sought  the  highest  good  of 
all  men.  His  record  was  such  that  no  fault  could  be 
found  with  his  administration. 

Daniel's  wisdom  was  not  all  the  fruit  of  study.     Jeho- 
vah revealed  through  him  the  course  of  history  for  cen- 
turies   to    come.     Daniel    himself    expressly    ascrib 
God  the  wisdom  with  which  he  interpreted  dreams  and 
foretold  future  events  (2:28). 

164.     MIRACLES   OF   DELIVERANCE 

The  Book  of  Daniel  contains  several  of  the  greatest 
stones  of  the  supernatural  deliverance  of  individuals  to 
be  found  in  the  Bible.  They  are  so  familiar  to  old  and 
young  alike  that  we  need  only  to  name  them.  First 
comes  the  preservation  of  the  three  Hebrews  in  the 
fiery  furnace  (chapter  3)  ;  then  the  insanity  and  the 
restoration  of  Nebuchadrezzar  (chapter  4),  and  finally 
the  story  of  Daniel  in  the  lions'  den  (chapter  6). 

We  cannot  always  give  an  explanation  of  God's  deal- 
ings with  men ;  but  it  is  plain  that  the  Exile  was  a  crit- 
ical period  in  the  history  of  redemption.  The  heathen 
world  seemed  to  be  triumphant  over  Jehovah  and  His 
captive  people.  It  was  a  suitable  time  for  the  God  of 
Israel  to  work  wonders  on  behalf  of  His  exiles. 

165.     THE    FUTURE    UNVEILED 

Most  of  Daniel's  work  as  a  prophet  was  in  the  field 
of  prediction.  He  did  not  preach.  like  Amos  and  Isaiah 
and  Jeremiah.  He  was  a  counselor  of  kin^s  and  an 
administrative  officer  rather  than  a  prophet.  But  Daniel 
made  many  predictions.  His  writings  are  apocalvp-e^. 
or  revelations  of  the  future. 


200    THE  HEART  OF  THE  OLD  TESTAMENT 

Two  of  the  greatest  predictions  Daniel  ever  made  are 
those  contained  in  Daniel  2 :  44  and  7:13,  14.  Jehovah's 
kingdom  shall  stand  forever. 

Daniel  describes  the  physical  effects  of  the  great  rev- 
elations made  to  him  (7:15;  8:15-18;  10:7-11).  He 
was  sometimes  overwhelmed  and  made  weak  by  what  he 
saw. 

166.     REWARDS    OF   THE    SOUL-WINNERS 

Not  even  Daniel  himself  understood  fully  the  visions 
which  he  describes.  Time  has  made  clear  the  meaning 
of  some  of  them,  while  others  are  still  interpreted  dif- 
ferently by  different  minds.  But  the  great  promise  to 
winners  of  souls  is  intelligible  to  all.  It  is  founded  on 
the  revelation  of  the  resurrection.  "And  many  of  them 
that  sleep  in  the  dust  of  the  earth  shall  awake,  some  to 
everlasting  life,  and  some  to  shame  and  everlasting  con- 
tempt. And  they  that  are  wise  shall  shine  as  the  bright- 
ness of  the  firmament ;  and  they  that  turn  many  to  right- 
eousness as  the  stars  for  ever  and  ever"  (Dan.  12:  2,  3). 
The  doctrine  of  the  resurrection  is  here  clearly  taught. 
The  Christian  Scriptures  make  it  plain  that  all  that  sleep 
in  the  dust  of  earth  shall  awake,  thus  completing  the 
fragmentary  and  progressive  revelation  through  the 
prophets  of  the  Old  Testament.  Soul-winners  do  well 
to  be  earnest  and  patient ;  for  the  issues  are  eternal. 

167.     PSALMS    OF    THE    EXILE 

Psalms  74  and  79  seem  to  refer  to  the  burning  of  the 
city  and  of  the  temple  by  the  Chaldeans.  They  voice 
the  grief  of  pious  and  patriotic  Jews  over  the  destruc- 
tion of  the  sanctuary. 

Psalm  137  expresses  the  passionate  devotion  of  one 
of  the  exiles  to  Jerusalem  and  her  worship.  He  prays 
that  her  bitter  foes  may  be  requited  for  their  cruelty. 


THE  EXILE   *  201 

Psalm  102  is  the  prayer  of  an  afflicted  soul  on  the  eve 
of  die  return  from  the  Exile  (Psa.  102:12-14).  The 
psalmist  looks  forward  to  the  time 

"When  the  peoples  are  gathered  together, 
And  the  kingdoms,  to  serve  Jehovah." 

The  Psalter  perhaps  contains  other  prayers  and  hymns 
composed  during  the  Exile.  Historians  and  sages  were 
also  at  work  among  the  captives. 

The  knowledge  of  the  religion  of  Jehovah  was  spread 
abroad  in  the  Babylonian  Empire.  The  glory  of  Jeho- 
vah as  the  God  of  faithfulness  and  love  and  holiness 
was  already  dawning  upon  the  world's  great  minds.  The 
Exile  put  Jehovah's  worshipers  in  the  midst  of  the 
heathen.  God  made  this  contact  a  blessing  both  to  Jew 
and  to  Gentile. 


Chapter  XIII 

THE  RESTORATION 

THE  long  night  of  the  Exile  at  length  came  to  an 
end.  The  promises  of  Jehovah  through  Isaiah 
and  Jeremiah  and  Ezekiel  were  about  to  be  fulfilled. 
The  Babylonian  supremacy  had  given  place  to  the  rule 
of  a  liberal-minded  king  from  Anshan,  known  to  us  as 
Cyrus  the  Great.  Babylon  fell  into  his  hands  in  538 
B.C.  Two  years  later  he  takes  the  reins  of  government 
into  his  own  hands,  and  devises  ways  and  means  for  the 
pacification  of  his  new  subjects  and  for  the  strengthen- 
ing of  his  throne. 

168.     THE    PROCLAMATION    OF    CYRUS 

About  536  B.C.,  Cyrus  issued  the  following  proclama- 
tion: "Thus  saith  Cyrus  king  of  Persia,  All  the  king- 
doms of  the  earth  hath  Jehovah,  the  God  of  heaven, 
given  me ;  and  He  hath  charged  me  to  build  Him  a  house 
in  Jerusalem,  which  is  in  Judah.  Whosoever  there  is 
among  you  of  all  His  people,  his  God  be  with  him,  and 
let  him  go  up  to  Jerusalem,  which  is  in  Judah,  and  build 
the  house  of  Jehovah,  the  God  of  Israel,  (He  is  the 
God,)  which  is  in  Jerusalem.  And  whosoever  is  left, 
in  any  place  where  he  sojourneth,  let  the  men  of  his 
place  help  him  with  silver  and  with  gold,  and  with  goods, 
and  with  beasts,  besides  the  free-will  offering  for  the 
house  of  God  which  is  in  Jerusalem"  (Ezra  1:2-4). 

It  was  once  thought  that  Cyrus  was  a  monotheist,  and 
that  he  may  have  come  to  recognize  Jehovah  as  the  true 

202 


THE  RESTORATION  203 

God;  but  the  decipherment  of  the  inscriptions  of  Cyrus 
has  revealed  him  as  a  polythcist  courting  the  favor  of  all 
the  gods,  lie  was  a  mild  ruler  governing  according  to 
higher  standards  than  had  prevailed  before  him.  It  was 
part  of  his  policy  to  let  captive  peoples  return  to  their 
former  homes;  and  he  sought  the  favor  of  the  deities 
by  rebuilding  their  temples  and  restoring  their  wor- 
ship. 

169.     THE    RETURN    TO    JERUSALEM 

More  than  forty-two  thousand  Jews  responded  to  the 
proclamation  of  Cyrus  and  prepared  to  return  to  their 
land.  They  also  took  with  them  more  than  seven  thou- 
sand servants.  The  entire  caravan  numbered  nearly 
fifty  thousand  souls.  Their  leaders  were  Zerubbabel 
(or  Sheshbazzar)  the  prince  and  Jeshua  the  high  priest. 
They  made  the  journey  in  safety  and  settled  in  Judah 
(Ezra  1,  2). 

Many  Jews  remained  in  Babylonia,  some  because  they 
had  given  up  faith  in  Jehovah,  and  many  because  of 
business  interests.  Some  of  them  probably  returned  to 
Jerusalem  as  soon  as  they  could  sell  their  property  at 
a  fair  price.  The  Jews  of  the  Dispersion  were  perhaps 
as  devout  and  conscientious  as  those  who  returned  to 
Judah.     They  were  more  liberal  and  humane. 

170.     TRIALS   AND    DISCOURAGEMENTS 

The  people  who  returned  from  Exile  found  much  to 
discourage  them  on  their  return  to  Judah.  The  land 
was  desolate  and  Jerusalem  in  ruins.  They  tried  to  en- 
courage their  hearts  by  observing  the  feast  of  Taber- 
nacles in  the  seventh  month.  Next  year  (534  B.C.) 
they  laid  the  foundation  of  the  temple  with  shouts  and 
praises.  The  old  men  who  had  seen  the  temple  of  Solo- 
mon in  its  glory  wept  when  they  thought  of  its  superior- 


204    THE  HEART  OF  THE  OLD  TESTAMENT 

ity  to  any  house  they  could  now  hope  to  build   (Ezra 

There  were  many  heathen  in  Judah  and  in  the  dis- 
tricts adjacent,  and  these  now  came  forward  with  a 
request  that  they  be  allowed  to  join  the  people  of  Judah 
in  building  the  temple.  Had  they  come  with  a  sincere 
desire  to  honor  Jehovah  and  to  help  His  people,  it  would 
have  been  wrong  to  decline  their  offer;  but  the  leaders 
of  the  Jews  knew  that  these  heathen  would  not  worship 
Jehovah  according  to  the  Law.  The  admission  of  for- 
eigners to  the  temple  would  bring  discord  into  their 
worship.  Hence  they  flatly  refused  to  accept  the  aid  of 
their  heathen  neighbors.  As  a  natural  consequence,  they 
incurred  their  enmity.  "Then  the  people  of  the  land 
weakened  the  hands  of  the  people  <»f  Judah,  and  troubled 
them  in  building"  (  Lzra  4:  1-5).  Xo  doubt  many  of  the 
Jews  almost  wished  that  they  had  remained  with  their 
brethren  in  Babylonia. 

171.     IIAGGAI    URGES    THAT   THE   TKMPLE   BE    REBUILT 

For  fourteen  years  the  discouraged  people  of  Judah 
let  the  work  on  the  temple  cease.  In  520  B.C.  Haggai 
came  to  Zerubbabel.  the  governor  of  Judah,  and  to 
Joshua,  the  high  priest,  with  a  rebuke  for  the  people  for 
neglecting  the  house  of  Jehovah,  while  building  and  beau- 
tifying their  own  houses.  Jehovah  had  sent  drought  as 
a  punishment  for  their  selfishness   (Haggai   1:1-11). 

Zerubbabel  and  Joshua  and  the  remnant  of  the  people 
obeyed  the  voice  of  Jehovah  through  Haggai  the  prophet, 
and  resumed  work  on  the  temple  (Haggai  1  :  12-15). 
Jehovah  encourages  them  to  go  forward  and  complete  the 
temple,  promising  to  supply  them  with  money  enough. 
Let  them  not  lose  heart  when  they  remember  the  beauty 
and  glory  of  Solomon's  temple.  "The  latter  glory  of 
this  house  shall  be  greater  than  the  former,  saith  Jehovah 
of  hosts ;  and  in  this  place  will  I  give  peace,  saith  Jeho- 


THE  RESTORATION  205 

vah  of  hosts"  (Haggai  2:1-9).  Jehovah  promises 
blessing  to  the  people,  because  they  have  gone  to  work 
on  His  sanctuary.  He  will  bestow  a  special  blessing 
upon  Zerubbabel,  the  leader  in  the  work  (Haggai  2: 
10-23). 

172.    ZECHARIAH   ENCOURAGES   THE   BUILDERS 

Two  months  after  Haggai  began  to  preach  to  the  peo- 
ple about  rebuilding  the  temple  (520  B.C.)  the  word  of 
Jehovah  came  to  Zechariah,  a  young  man  in  Jerusalem, 
and  he  presently  spoke  words  of  encouragement  to  the 
builders. 

Zechariah  received  his  revelations  in  connection  with 
a  series  of  visions,  all  of  which  were  encouraging  to  the 
people  at  work  on  the  temple.  Jehovah's  horsemen  have 
been  among  the  nations  on  a  tour  of  inspection;  He  is 
getting  ready  to  show  mercy  to  Jerusalem  and  to  rebuild 
His  temple  (Zech.  1:7-17).  Judah's  oppressors  are 
about  to  be  broken  (1:18-21).  The  nations  will  one 
day  be  gathered  in  to  be  the  people  of  Jehovah,  and  Jeru- 
salem shall  be  filled  with  inhabitants  (chapter  2).  The 
high  priest  shall  be  forgiven,  cleansed,  and  anointed 
(chapter  3).  Zerubbabel,  whose  hands  have  laid  the 
foundations  of  the  sanctuary,  shall  also  finish  it.  He  will 
overcome  all  obstacles  through  the  Spirit's  help  (chapter 
4).  A  curse  is  pronounced  on  the  thief  and  the  liar; 
and  wickedness  is  banished  to  her  proper  seat  in  Baby- 
lon (chapter  5).  The  high  priest  is  crowned.  The 
Branch  of  Jehovah  will  unite  in  Himself  the  royal  and 
the  priestly  lines  (chapter  6).  The  fasts  of  exilic  days 
will  be  converted  into  days  of  joy  and  gladness  (chapters 
7,8). 

The  preaching  of  Haggai  and  Zechariah  was  eminently 
successful.  "And  the  elders  of  the  Jews  builded  and 
prospered,  through  the  prophesying  of  Haggai  the 
prophet  and  Zechariah  the  son  of  Iddo"   (Ezra  6:14). 


206    THE  HEART  OF  THE  OLD  TESTAMENT 

The  sanctuary  was  finished  in  four  years,  and  was  dedi- 
cated with  joy  in  516  B.C.   (Ezra  6:  14-22). 


173.     Till:  LATER   MINISTRY  OF  ZECHARIAII 

Zechariah  probably  lived  for  many  years  after  the 
building  and  dedication  of  the  second  temple.  Jehovah 
gave  him  important  messages  concerning  brad  and  the 
heathen  powers  that  were  near  Israel  Zechariah  U 
the  term  Israel  to  designate  the  people  who  had  returned, 
whether  they  were  of  Judah  or  of  other  tril 

These  later  chapters  of  Zechariah  a  ially   rich 

in  Messianic  prophecies.     Thus  th«  entry  of  /inn's  1 
King   is   described    in   {):\K    10;    the    mournil  the 

Pierced  One  in  12:  10-14;  the  smiting  of  the  Shepherd 
and  the  scatteri::  •  flock  in  L3:7, 

Jerusalem,   after   terrible  chastisement,   i--   I  ms- 

formed,  and,  under  the  protection  of  Jehovah,  shall  be 

the  center  of  worship  for  the  world.  Everything  be- 
comes holy  in  Jerusalem,  the  secular  being  merged  into 
the  sacred   (chapter  14). 

l/"4.     ESTHER    SAVES    II!  R    PEOPLE 

The  story  of  Esther  belongs  to  the  reign  of  Xerxes, 
the  vainglorious  Persian  king  who  was  defeated  by  the 
Greeks  at  Salamis  in  480  B.C.  On  his  return  to  Persia, 
he  gave  himself  up  to  the  pleasures  of  his  palace.  Then 
it  was  that  Esther  was  chosen  as  his  favorite  in  the  place 
of  Vashti  (Esther  1,  2).  We  next  learn  how  the  J 
fell  under  the  ban  of  extermination  (chapters  3  to  5)  ; 
and  finally  how  danger  was  turned  into  deliverance 
through  the  skill  and  courage  of  Esther  (chapters  6  to 
10). 

The  story  of  Esther  inculcates  patriotism.     It  has  al- 
ways been  a  favorite  story  with  the  Jews.     The  doctrine 


THE  RESTORATION  207 

of  Providence  is  admirably  taught  without  a  single  occur- 
rence of  the  name  of  God  in  the  book. 


175.  EZRA  LEADS  A  CARAVAN  TO  JERUSALEM 

The  Jews  in  the  Holy  Land  had  many  trials  and  dis- 
couragements in  the  years  that  followed  the  return  from 
captivity.  Even  after  the  temple  had  been  rebuilt  and 
the  ritual  worship  resumed,  there  were  still  many  dis- 
couragements. The  colony  was  hardly  strong  enough 
to  protect  itself  against  its  heathen  neighbors.  It  must 
have  been  exceedingly  gratifying  to  have  a  reinforce- 
ment of  earnest  men  from  among  the  Jews  still  remain- 
ing in  Babylonia. 

Ezra  was  a  ready  scribe  in  the  law  of  Moses.  He  was 
zealous  for  the  customs  peculiar  to  Israel.  He  resolved 
to  lead  a  caravan  from  Babylon  to  Jerusalem  to  strengthen 
the  hands  of  the  faithful  in  the  Holy  City.  As  Ezra  was 
in  favor  at  court,  he  could  have  had  a  strong  escort  of 
Persian  horsemen  for  the  asking;  but  he  was  ashamed 
to  make  the  request,  because  he  had  told  the  king  that 
Jehovah  was  a  God  who  protected  His  worshipers.  He 
secured  a  decree  from  Artaxerxes  granting  him  authority 
to  conduct  a  caravan  to  Jerusalem,  and  to  preside  over 
the  administration  of  affairs  in  Judah  (Ezra  7:1  to  8: 
30).  The  journey  was  made  in  safety,  and  Ezra  de- 
posited in  the  temple  the  rich  presents  he  brought  from 
Babylon  (8:31-36).    These  events  occurred  in  458  B.C. 

176.   ezra's  reformation 

Ezra  was  greatly  distressed  when  he  learned  that  the 
people  of  Judah  were  intermarrying  with  their  heathen 
neighbors.  Heathen  customs  were  thus  coming  in  among 
the  people,  and  the  chosen  nation  was  fast  losing  its 
peculiarity  as  a  people  separate  from  all  others.     Ezra 


208     THE  HEART  OF  THE  OLD  TESTAMENT 

was  overcome  with  astonishment  and  grief  when  the 
facts  were  brought  to  his  attention.  He  rent  his  robe, 
plucked  off  the  hair  of  his  head  and  of  his  beard,  and 
sat  down  astonished.  Soon  a  great  crowd  assembled 
about  him  to  see  what  would  be  done. 

In  the  middle  of  the  afternoon  Ezra  arose,  fell  upon 
his  knees,  and  confessed  aloud  the  sins  of  his  people. 
"Now  while  Ezra  prayed,  and  made  confession,  weeping 
and  casting  himself  down  before  the  house  of  God,  there 
was  gathered  together  unto  him  out  of  Israel  I  very 
great  congregation  of  men  and  women  and  children;  for 
the    people    wept     very  Shecaniah    prop    I   I    ■ 

reformation,  urging  Ezra  to  take  the  lead  in  the  move- 
ment. Ezra  at  once  took  an  oath  of  the  leaders  that 
they  would  do  as  Shecaniah  had  said. 

A  proclamation  was  made  that  all  the  people  of  Judah 
should  assemble  at  Jerusalem,  and  that  failure  to  come 

would  he  punished  by  confiscation  of  goods  and  expul- 
sion from  the  O  ion.  Owing  to  the  cold  and  the 
winter  rains,  the  people  were  allowed  to  return  to  their 
homes.  Certain  men  were  appointed  to  supervise  the 
work  of  separating  the  heathen  women  from  the  people. 
Within  two  months  the  work  was  completed  (Ezra  9, 
10). 

177.     NEIIEMIAH  REBUILDS  THE  WALL  OF  JERUSALEM 

In  445  B.C.  Nehcmiah,  who  was  the  cuphearer  of 
Artaxerxes  of  Persia,  inquired  as  to  the  condition  of 
Jerusalem  and  of  the  Jews  who  had  returned  home.  He 
was  greatly  disturbed  to  learn  that  there  was  no  wall 
around  the  city,  and  that  the  people  were  in  great  afflic- 
tion  and  reproach.  He  fasted  and  prayed  on  behalf  of 
his  people,  and  resolved  to  undertake  the  task  of  forti- 
fying the  Holy  City  (Xeh.  1). 

Nehcmiah  secured  permission  from  Artaxerxes  to  go 
to  Jerusalem  and  rebuild  its  wall.     He  obtained  letters 


THE  RESTORATION  209 

to  the  governors  west  of  the  Euphrates,  and  also  a  letter 
to  the  keeper  of  the  king's  forest,  that  he  should  give 
him  all  the  timber  he  might  need.  The  journey  was 
made  in  safety  (Neh.  2:1-11).  After  a  rest  of  three 
days,  Nehemiah  inspected  the  wall  secretly  in  the  night. 
When  he  had  all  the  facts  in  hand,  he  assembled  the 
people  and  urged  them  to  arise  and  build  the  wall  of  the 
city,  informing  them  of  the  king's  permission  to  do  so. 
They  responded  with  alacrity  that  they  would  do  it. 
Sanballat  and  Tobiah  and  the  other  enemies  of  the  Jews 
scoffed  at  the  movement  (Neh.  2). 

Nehemiah  distributed  the  people  along  the  entire  wall, 
giving  to  each  group  of  laborers  a  definite  portion  to 
repair  (chapter  3).  Sanballat  tried  to  stop  the  work; 
but  Nehemiah  checkmated  him  (chapter  4). 

In  this  busy  and  critical  time  Nehemiah  had  to  face  a 
serious  financial  problem.  He  organized  his  forces  skill- 
fully, and  broke  up  the  custom  of  charging  interest  and 
taking  mortgages  (chapter  5).  In  the  face  of  opposition 
within  and  without  the  city  he  pushed  the  wall  to  com- 
pletion in  fifty-two  days  (chapter  6). 

178.     A   GREAT  REVIVAL 

The  completion  of  the  city  wall  put  new  hope  and 
confidence  into  the  hearts  of  the  people  of  Jerusalem. 
They  came  together  as  one  man  into  the  broad  place  be- 
fore the  water  gate,  and  requested  Ezra  the  scribe  to 
bring  the  book  of  the  law  of  Moses  and  read  to  them. 

From  a  pulpit  of  wood  Ezra  read  in  the  hearing  of  all 
the  people  from  early  morning  until  noon.  All  were 
attentive,  both  men  and  women  and  children  old  enough 
to  understand.  The  Levites  assisted  in  making  the  peo- 
ple understand  what  was  read.  It  was  not  a  merely 
formal  reading,  but  an  effort  to  teach  the  people  the 
meaning  of  God's  Word.  Soon  the  people  were  in  tears ; 
for  they  had  not  obeyed  the  commandments  of  Jehovah. 


*J10    THE  HEART  OF  THE  OLD  TESTAMENT 

Nehemiah  and  Ezra  urged  them  rather  to  rejoice  and 
make  a  feast,  reminding  them  to  send  portions  to  those 
who  had   nothing. 

On  the  following  day  the  people  returned  to  hear  the 
law  again.  When  they  heard  the  command  to 
the  feast  of  Tahernacles  in  the  seventh  month,  they  de- 
cided to  obey  the  commandment  at  once,  as  it  was  the 
season  for  the  feast  Every  day  they  returned  for 
further  study  of  the  book  of  the  law  of  God  (  Xeh.  8). 

The   revival  culminated  in  a  renewal  of  the  covenant 
with  Jehovah  (Xeh.  9,  10).    It  was  thou  ropriate 

to  dedicate  the  city  wall,  which  had  been  completed  by 
Nehemiah   in  the    face  of  great  difficult! 
(Neh.   12:27-43).     Provision  was   made   for  the  collec- 
tion of  the  tithes  for  the  Levites    (  Neh,   12:44-45 

179.     A  VIGOROUS   RI 

On  his  return  from  the  court  of   1  hortly  after 

433    B.C.),    Nehemiah    cleansed    the    temple,  out 

the  household  goods  of  Tobiah  the  Ammonite.      lie  al>o 
compelled  the  people  to  bring  in  the  tithe  for  the  SUO] 
of  the   Levites.    Sabbath  desecration   he  broke  up  by 
threatening  to   lay   hands   on   those   who   tn.  the 

Sabbath.  Intermarriage  with  the  heathen  he  forbade, 
punishing  severely  some  who  had  taken  foreign  wives. 
In  all  things  he  acted  with  vigor. 

Modern  reformers  may  learn  many  lessons  from  Ne- 
hemiah.    We  name  the  following: 

(1)  Watch  and  pray. 

(2)  Work  and   pray. 

(3)  Stick  to  your  main  work. 

(4)  Cultivate  sanctified  common  sense. 

180.      MALACIII'S    TRUMPET     CALL    TO    REFORM 

Malachi   was  probably  contemporary  with   Nehemiah, 


THE  RESTORATION  211 

inasmuch  as  he  rebukes  the  same  evils  which  disturbed 
Jewish  social  life  in  the  days  of  Ezra  and  Nehemiah. 

The  people  offered  blind  and  lame  animals  in  sacrifice 
on  Jehovah's  altar,  thus  insulting  their  God.  He  will 
accept  no  such  worthless  offerings.  "Oh  that  there  were 
one  among  you  that  would  shut  the  doors,  that  ye  might 
not  kindle  fire  on  mine  altar  in  vain!"  (Mai.  1).  The 
priests  are  also  at  fault  in  accepting  such  contemptible 
offerings.  They  have  departed  far  from  Jehovah's  ideal 
for  the  priesthood   (2:1-9). 

The  prophet  attacks  the  custom  of  divorcing  Jewish 
wives  and  taking  heathen  women  in  their  place.  Jehovah 
hates  divorce  (2:10-16).  The  accusation  that  Jehovah 
favors  the  wicked  will  cease  when  He  draws  near  to 
judgment  against  sorcerers  and  adulterers  and  false 
swearers  and  oppressors  (2:17  to  3:6).  Judah  robs 
God  by  withholding  the  tithe  that  should  support  His 
ministers  (3:7-12).  The  separation  between  the  right- 
eous and  the  wicked  shall  certainly  come  (3:  13  to  4:3). 

Malachi's  last  word  urges  the  people  to  keep  the  law 
of  Moses  and  wait  for  the  forerunner  of  the  King  (4: 
4-6). 

181.     OTHER  LITERATURE  OF  THE  RESTORATION 

Many  psalms  were  composed  in  this  period.  See 
Psalms  85,  118,  119,  126,  146-150.  The  Psalter  became 
the  hymnal  of  the  Jews  of  the  Restoration.  Perhaps  the 
sages  also  added  to  the  wisdom  literature  of  the  Old 
Testament.  Ecclesiastes  is  put  in  this  period  by  almost 
all  recent  scholars.  The  Books  of  Chronicles,  Ezra,  Ne- 
hemiah, and  Esther  were  composed  in  this  latest  period 
of  the  Old  Testament.  Daniel  is  placed  at  the  beginning 
of  the  period  by  conservative  scholars  and  toward  the 
end  by  radical  critics. 


212    THE  HEART  OF  THE  OLD  TESTAMENT 

182.     A   GLANCE    FORWARD 

There  is  a  gap  between  the  Old  Testament  and  the 
New.  The  Judaism  of  Ezra  and  Xehcmiah  is  not  the 
legalism  of  the  Pharisees  in  the  time  of  our  Lord.  The 
Maccabean  struggle  for  a  generation  after  167  B.C.  was 
a  period  in  which  the  parties  of  later  Judaism  took  their 
rise.  The  liberal  Jews  became  more  lax,  and  the  strict 
became  more  exclusive.  The  letter  of  the  law  killed  the 
spirit.  The  weightier  matters,  Mich  as  justice  and  mercy, 
were  forgotten  in  the  effort  to  tithe  mint,  anise,  and 
cummin. 

Into  this  legalistic  circle  there  came  One  who  I 
that  lov§  was  the  central  word  in  the  Old  Testament 
He  found  in  Genesis  and  Deuteronomy  and  Isaiah  and 
the  Psalms  rich  revelation-  of  the  character  of  God,  and 
ethical  and  religion-;  teaching  which  will  inspire  and 
guide  men  to  the  end  of  time.  Because  He  held  tin-  I 
Testament  in  high  esteem  as  a  revelation  of  the  Father's 
will,  we  also  come  to  it  for  instruction  in  right! 


Chapter  XIV 

A  BIRD'S-EYE  VIEW  OF  THE  BIBLE 

THE  Bible  is  a  history  of  Redemption.  It  is  not  a 
history  of  the  world,  nor  even  a  history  of  the 
Hebrew  people.  Whatever  bears  on  the  redemption  of 
sinful  man  finds  a  place  in  the  Bible.  All  else,  however 
interesting  and  valuable  for  other  purposes,  is  passed  by 
in  silence. 

I.     THE  BEGINNINGS 

The  first  eleven  chapters  of  Genesis  lie  at  the  founda- 
tion of  the  Bible.  They  tell  us  that  God  created  the 
universe;  that  man,  the  crowning  work  of  the  creation, 
at  first  enjoyed  fellowship  with  God;  that  the  old  ser- 
pent tempted  our  first  parents  and  led  them  into  sin; 
that  God  announced  final  victory  to  the  seed  of  the 
woman  in  the  long  struggle  with  the  serpent;  that  sin 
grew  among  men  until  God  felt  impelled  to  destroy  all 
the  race  except  one  righteous  family;  that  sin  continued 
among  the  descendants  of  Noah,  the  progenitor  of  all 
the  families  and  nations  of  earth.  This  foundation  sec- 
tion of  the  Bible  leads  up  to  the  birth  of  Abram,  whom 
Jehovah  elects  to  be  a  blessing  to  all  the  world.  It 
covers  far  more  time  than  all  the  remainder  of  the  Bible; 
perhaps  far  more  than  the  common  chronology  would 
suggest. 

II.     THE   PATRIARCHAL   PERIOD 

God  makes  a  new  era  to  begin  with  Abraham,  the 
father  of  believers.     Rich  revelations  of  the  character 

213 


214    THE  HEART  OF  THE  OLD  TESTAMENT 

and  purposes  of  Jehovah  are  made  to  Abraham  and  his 
descendants.  The  inspired  writer  portrays  the  patri- 
arch's life  and  character  vividly  and  fully.  In  the  his- 
tory of  redemption  Abraham  holds  a  large  place.  The 
lives   of    [saac,  Jacob,  and  Joseph   are   ..  -ecdingly 

instructive.      God    waited    a    long    time    while    His    plans 
were  maturing,  and  then  advanced    His   redemptive  pur- 
rapidly   through   the   great    patriarchs.     Genesis    is 
truly  one  of  the  world's 

in.    Tin:  i  i;.\  OF  MO 

The  family  of  Jacob  had  grown  into  a  nation  in  Egypt 
Tin  enslaved   by    the    Egyptians    and    so: 

pressed.    Jehovah  calls  M  -  be  the  deliverer,  lea 

and    lawgiver    o!    [srael.     The    character    of  h    is 

revealed   in   much   of  glory   through    Moses.    The 

en  nation  b  under  the  dominion  of  right, 

statutes  and  ordinances.     The  ethical  charac  eho- 

vah    becomes    the    model    after    which    lib 
to    shape    their    lives.       Much    redempti 
wrapped    up    in    the    symbols    and    t  the    Ml 

Law. 

es  led  [srael  romised  1       L 

It  v  rved   for  Joshua  to  conquer  Canaan  and  to 

ign   to  the   various  tribes   their   inheritance.     The 

■n  with  Israel  in  ■  in  a  foreign  land;  it  closed 

with    Israel   in   |  :i   of   a   land   flowing   with   milk 

and  honey.     Israel  is  called  to  be  a  holy  nation,  and  to 

this    chosen    nation    are    intrusted    the    oracles    of    God. 

Jehovah    redeemed    Israel    by    a    mighty    arm    from    the 

bondage  of   Egypt     He  claims   Israel  as   Tlis  own  per- 

&1   property.     Tie    i-    Israel's    king.     Through    Israel 

He  wishes  to  reveal  His  character  and  purposes  to  all 

mankind. 

The  life  and  work  of  Moses  are  describe  1  in  Exodus, 
Leviticus.   Numbers,   and   Deuteronomy.    Joshua  gives 


A  BIRD'S-EYE  VIEW  OF  THE  BIBLE       215 

an  account  of  the  conquest  of  Canaan  and  of  the  allot- 
ment of  the  land  among  the  tribes  of  Israel.  During 
this  period  the  Pentateuch  was  written. 


IV.     THE  PERIOD  OF  THE  JUDGES 

After  the  death  of  Joshua,  heathenism  repeatedly  at- 
tacked and  threatened  to  engulf  the  religion  of  Abraham 
and  Moses.  Here  we  come  to  the  Dark  Ages  of  Israel's 
history.  Every  man  did  that  which  was  right  in  his 
own  eyes.  Even  the  best  men  of  the  time  were  on  a 
plane  far  below  that  on  which  Moses  and  Joshua  and 
their  associates  had  lived.  It  looked  as  if  the  knowledge 
of  Jehovah's  character  might  fade  from  the  minds  of 
men.  But  there  were  a  few  faithful  souls  who  kept 
alive  the  knowledge  of  the  holy  and  merciful  God.  Sam- 
uel, the  last  of  the  Judges,  became  the  first  of  a  long  line 
of  prophets.  Under  the  guiding  hand  of  Samuel  a  great 
revival  breaks  out,  and  Israel  comes  into  an  era  of  politi- 
cal power  and  of  moral  and  spiritual  energy. 

The  story  of  the  period  is  told  in  Judges,  Ruth,  and  1 
Samuel  1-7.  The  Book  of  Joshua  was  probably  com- 
posed in  this  period. 

V.     THE  UNITED   KINGDOM 

Under  Samuel  the  transition  from  a  pure  Theocracy 
to  a  Constitutional  Monarchy  is  made.  An  earthly  king 
is  seated  on  Jehovah's  throne  over  Israel.  When  Saul 
proves  a  failure,  Jehovah  chooses  a  man  after  His  own 
heart  and  places  David  on  the  throne.  David  as  king 
becomes  significant  in  the  revelation  of  Jehovah's  re- 
demptive purpose.  The  promise  of  God  attaches  itself 
to  David's  house.  The  Ideal  King  of  the  future  will  be 
a  second  David. 

Perhaps  David's  harp  was  more  important  to  the  plan 
of   Redemption   than   his    scepter.     Through   the   many 


216     THE  HEART  OF  THE  OLD  TESTAMENT 

psalms  which  he  composed  he  has  brought  men  of  all 
succeeding  ages  into  a  closer  fellowship  with  God. 

Solomon  contributed  out  of  his  stores  of  worldly  wis- 
dom many  proverbs  to  guide  the  young  to  success  and 
honor. 

The  period  of  the  United  Kingdom  was  one  in  which 
real  advance  was  made  in  the  redemptive  plan  of  Jeho- 
vah. Prophets  and  psalmists  and  sages  united  in  pro- 
moting faith  and  morality  and  Spirituality  in  Israel. 
Times  of  reaction  and  moral  declension  may  be  tf 
in  the  later  history  of  Lsrael,  but  never  any  long  period 
in  which  Israel  is  without  prophets  or  other  leaders  to 
keep  alive  the  knowledge  of  Jehovah. 

The  account  of  the  events  of  this  period  is  found  in 
1  Samuel  8  to  1  Kings  11 ;  also  in  1  Chronicles  10  I    2 

Chronicles  9.  Judges,  Ruth,  and  1  and  2  Samuel  were 
probably  composed  in  this  period;  also  many  psahns  and 
proverbs  and  the   Song  of    Solomon. 

VI.    Tin-:  DIVIDED   KINGDOM 

The  taxes  were  heavy  under  Solomon.  His  foolish 
son  refused  to  make  them  lighter,  and  the  northern  tribes 
revolted.  This  brings  us  to  the  period  of  the  Divided 
Kingdom  (931-587  B.C.).  Ill  722  B.C,  Samaria  was 
captured  by  the  Assyrians,  and  the  kingdom  of  Israel 
(or  Ephraim)  ceased  to  be.  The  kingdom  of  Judah  was 
destroyed  by  Nebuchadrezzar  in  587  B.C.  and  the  people 
carried  captive  to  Babylonia.  As  early  as  605  B.C., 
captives  were  taken  from  Jerusalem  to  Babylon.  Daniel 
and  others  were  carried  into  exile  in  that  year.  In  598 
B.C.  Jehoiachin  and  many  of  his  people  were  transported 
to  Babylon. 

The  ministry  of  Elijah  and  Elisha  in  the  Northern 
Kingdom  made  memorable  the  period  from  870  B.C.  to 
800  B.C.  In  Judah,  Obadiah  and  Joel  were  probably 
contemporary    with    Elisha.     Jonah,    shortly    after    800 


A  BIRD'S-EYE  VIEW  OF  THE  BIBLE       217 

B.C.,  prophesied  first  to  his  own  people  and  then  to 
heathen  Nineveh.  Amos  (about  760  B.C.)  thundered  at 
Bethel  against  the  sins  of  Israel,  and  Hosea  (about  750- 
725  B.C.)  pleaded  with  Israel  to  return  to  Jehovah.  In 
Judah,  Isaiah  and  Micah  filled  the  period  from  740  to 
695  B.C.  with  brilliant  ministries.  Amos,  Hosea,  Isaiah, 
and  Micah  made  prophecy  a  mighty  power  in  the  eighth 
century  B.C.  To  Isaiah  it  was  given  to  picture  the  Mes- 
sianic King  in  His  glory  and  to  describe  the  character 
and  achievements  of  the  Suffering  Servant  of  Jehovah. 
Hezekiah,  one  of  Judah's  best  kings,  led  his  people  to 
turn  from  idols  to  the  worship  of  Jehovah.  Isaiah  and 
Micah  found  in  him  a  sympathetic  hearer. 

With  the  fall  of  Samaria  in  722  B.C.,  the  Kingdom 
of  the  Ten  Tribes  passed  away.  No  doubt  pious  indi- 
viduals of  these  tribes  later  united  with  their  brethren 
of  Judah,  so  that  the  Ten  Tribes  were  not  wholly  lost  to 
history. 

After  the  death  of  Hezekiah  and  Isaiah,  Judah  lapsed 
into  gross  idolatry  under  Manasseh.  There  was  a  notable 
reformation  under  Josiah  about  623  B.C.  Jehovah  raised 
up  a  group  of  faithful  prophets  at  this  crisis.  Nahum 
(about  640-630  B.C.)  announced  the  approaching  down- 
fall of  cruel  Nineveh.  Zephaniah  (about  630-625  B.C.) 
described  the  terrible  day  of  Jehovah's  wrath  against  sin, 
but  predicted  that  a  remnant  both  of  Jews  and  Gentiles 
would  be  saved.  Habakkuk  (about  609-600  B.C.)  gave 
voice  to  the  longing  for  justice  in  a  time  of  oppression. 
Jeremiah  commenced  about  628  B.C.  a  faithful  ministry 
that  was  continued  in  the  face  of  multiplied  discourage- 
ments and  dangers  until  after  the  fall  of  Jerusalem  in  587 
B.C.  He  announced  the  transition  to  a  new  era  in  which 
Jehovah  would  write  His  law,  not  on  tables  of  stone, 
but  on  the  hearts  of  His  people.  He  preached  the  doc- 
trine of  individualism.  God  will  deal  with  each  person  as 
a  separate  entity.  The  Kingdom  of  God  as  represented 
by  the  people  of  Judah  as  a  nation  was  about  to  go  to 


218    THE  HEART  OF  THE  OLD  TESTAMENT 

pieces,  but  only  as  a  preparation  for  a  higher  stage  in  the 
history  of  Redemption.  The  spirituality  of  the  Kingdom 
of  God  received  new  and  helpful  interpretation  from  Jere- 
miah. Long  before  the  destruction  of  Jerusalem  in  587 
B.C.,  Jeremiah  had  committed  to  writing  the  substance  of 
Jehovah's  messages  through  him.  The  roll  of  his  prophe- 
cies was  completed  in  the  early  years  of  the  Babylonian 
Exile.  During  the  discouraging  experiences  of  the  Exile 
devout  men  were  heartened  by  his  earnest  words,  and 
the  spiritual  element  kept  alive  the  hope  of  ultimate  vic- 
tory for  the  people  of  Jehovah. 

During  this  long  period  the  singers  of  Israel  made 
additions  to  the  Psalter,  and  the  sages  continued  to  put 
forth  proverbs  embodying  worldly  wisdom.  It  is  pos- 
sible that  the  author  of  the  Book  of  Job  lived  in  this 
period.  Of  the  writing  prophets,  Amos,  Hosea,  Isaiah, 
Micah,  Nahum,  Habakkuk,  and  Jeremiah  certainly  belong 
in  this  period;  and  it  seems  to  the  writer  that  Obadiah, 
Joel,  and  Jonah  should  be  placed  in  the  early  part  of  this 
period. 


VII.     THE  BABYLONIAN  EXILE 

As  already  stated,  the  Exile  was  a  process  beginning 
in  605  B.C.  with  the  captivity  of  Daniel  and  others,  con- 
tinuing with  the  captivity  of  Jehoiachin  in  598  B.C.,  and 
leading  up  to  the  great  captivity  at  the  destruction  of 
Jerusalem  in  587  B.C. 

Ezekiel,  a  priest  carried  off  with  Jehoiachin  in  598  B.C., 
was  called  to  prophesy  in  593  B.C.  among  the  captives 
by  the  river  Chebar  in  lower  Babylonia.  He  continued 
his  ministry  until  571  B.C.  Through  Ezekiel  Jehovah 
emphasized  the  doctrine  of  individual  responsibility. 
Every  man  is  treated  justly,  and  every  man  is  a  separate 
entity  before  God.  He  may  even  break  away  from  his 
own  past  life,  and  will  be  judged  as  he  is,  and  not  as  he 
was  before  he  changed  his  course.     Ezekiel  is  a  prophet 


A  BIRD'S-EYE  VIEW  OF  THE  BIBLE      ill) 

of  hope,  picturing  the  growth  of  the  kingdom  of  God  in 
his  image  of  the  stream  of  lite-giving  waters  that  * 
from  under  the  altar  of  God. 

Daniel  as  a  Statesman  and  wise  man  gave  bis  testimony 
before  kings  and  courts.  God  also  made  through  him 
wonderful  disclosures  of  the  future  struggles  of  Jehovah's 
people.  Daniel  teaches  the  doctrine  of  the  resurrection  of 
individuals  to  everlasting  life  or  cvcrla  ame,  and 

gives  a  great  promise  to  soul-winn 

During  the  Exile  were  composed  the  Books  of  1  and 
2  Kings;  Jeremiah  (completed),  Lamentations,  and  Eze- 
kiel. 


VIII.        FROM    THE    RESTORATION    TO   THE    MACCABEAN 
REVOLT 

The  return  from  captivity  had  been  foretold  by  Isaiah, 
Jeremiah,  and  Ezekiel.  When  Gyrus  conquered  Babylon, 
he  gave  permission  to  the  Jews  to  return  to  their  own 
land  and  to  rebuild  their  temple.  In  535  B.C.  Zerubbabel 
led  a  company  of  about  fifty  thousand  exiles  back  to 
Palestine.  The  worship  of  Jehovah  through  sacrifices 
was  resumed,  and  plans  were  laid  for  rebuilding  the  tem- 
ple; but,  owing  to  opposition  from  their  heathen  I 
bors,  the  work  was  discontinued  for  fourteen  ; 
Then  Jehovah  sent  Ilaggai  and  Zcchariah,  in  520  B.C., 
to  stir  up  the  spirits  of  the  rulers  of  th<  to  under- 

take the  task  of  building  the  temple.  The  work  was 
completed  in  516  B.C.,  and  the  temple  was  dedicated 
with  joy. 

Many   Jews   remained    in    Babylon   and    Persia.      The 
Book  of  Esther  relates  how,  in  the  reign  of  X  about 

47S  B.C.)i  the  Jews  of  the  world  were  threatened  with 
extermination,  and  how  they  were  saved  by  the  interces- 
sion of  Esther. 

In  458  B.C.,  Art  ra  permission  to  lead 

a  caravan  of  Jews  from  Persia  to  Jerusalem.     Ezra  came 


220    THE  HEART  OF  THE  OLD  TESTAMENT 

to  Jerusalem  and  wrought  important  reforms  among  the 
people. 

In  445  B.C.,  Nehemiah,  the  cuphearer  of  Artax- 
asked  permission  to  return  to  Jerusalem  and  to  rebuild 
the  walls  of  the  city.  lie  accomplished  his  difficult  task 
speedily,  in  spite  of  many  serious  dangers.  On  his  return 
from  Persia,  about  432  B.C.,  he  wrought  several  im- 
portant reforms  in  Jerusalem.  Ik*  was  a  wise  and  effi- 
cient governor.  Ezra  and  Nehemiah  cooperated  to  I 
the  Jews  separate  from  the  heathen  world,  which  threat- 
ened to  assimilate  them  to  its  low  religious  and  moral 
life.  Ezra  and  Nehemiah  paved  the  way  for  the  develop- 
ment of  Judaism. 

The  prophet  Malachi  was  probably  contemporary  with 

Nehemiah.  as  he  attacks  the  abttSCS  which  Nehemiah  over- 
threw in  Judah. 

The  Jews  continued  under  the  comparatively  mild  Per- 
sian rule  until  331  B.C,  when  they  passed  under  the 
yoke  of  Alexander  the  Great.  From  320  to  \9B  B.C  the 
Jewa  were  subject  to  the  Ptolemies  oi  Egypt    Then  they 

became  subject  to  Antiochus  the  Great  of  Syria,  and  con- 
tinued tributary  to  Syria  until  the  revolt  against  An- 
tiochus Epiphanes  in  167  B.C  Mattathias  and  his  brave 
sons  led  their  country  men  in  a  desperate  struggle  for  the 

right  to  worship  God  according  to  the  laws  of  Moses. 
They  refused  to  become  hellenized  and  heathenized. 

During  the  period  from  535  B.C.  to  166  B.C.  were  com- 
posed the  prophetic  Rooks  of  Daniel,  Ha  chariah, 
and  Malachi  ;  the  historical  Books,  1  and  2  Chroni 
Ezra,  Nehemiah,  and  Esther;  also  some  Psalms,  and 
probably  Ecclesiastes,  which  describes  the  lessons  to  be 
learned  from  Solomon's  experiences.  Several  of  the 
Apocryphal  Books,  such  as  Tobit  and  Ecclesiasticus,  were 
also  composed  in  this  period. 


A  BIRD'S-EYE  VIEW  OF  THE  BIBLE       221 

IX.     FROM  THE  MACCABEAN  REVOLT  TO  THE  BIRTH  OF 
JESUS 

For  this  period  we  are  dependent  upon  sources  other 
than  the  Bible.  From  1  Maccabees  and  Josephus  we 
learn  that  the  Maccabees,  after  many  battles,  won  inde- 
pendence for  the  Jews.  Native  kings  and  queens  once 
more  ruled  over  the  Jewish  people.  But  in  63  B.C. 
Pompey  captured  Jerusalem,  and  in  37  B.C.  Herod  the 
Great  became  king,  and  held  the  office  until  after  the 
birth  of  our  Lord.  The  chronology  computed  in  later 
times  seems  clearly  to  have  put  the  birth  of  Jesus  about 
five  years  too  late.  Hence  modern  chronologers  usually 
assign  that  event  to  5  B.C. 

During  this  period  the  Jewish  sects  developed,  so  that 
in  the  New  Testament  we  hear  of  the  Pharisees  and  the 
Sadducees.    Judaism  hardened  into  Pharisaic  legalism. 

X.     THE  LIFE  OF  OUR  LORD  JESUS 

Here  we  come  to  the  heart  of  the  Bible.  Fortunately 
the  story  is  so  familiar  that  we  do  not  need  to  repeat  it. 
Our  Lord's  public  ministry  probably  lasted  a  little  over 
three  years.  After  the  early  Judean  ministry  He  passed 
through  Samaria  to  enter  upon  the  great  Galilean  min- 
istry, which  took  Him  three  times  over  that  populous  dis- 
trict. Then  He  withdrew  into  the  region  of  Tyre  and 
Sidon  and  other  districts  around  Galilee.  During  the 
last  six  months  He  seems  to  have  visited  all  parts  of  the 
land  on  both  sides  of  the  Jordan.  Then  came  the  dis- 
courses of  the  last  week,  the  crucifixion,  the  resurrection, 
and  after  forty  days  the  ascension. 

Jesus  wrote  no  books,  but  He  promised  the  Twelve  the 
gift  of  the  Holy  Spirit  that  He  might  bring  to  their 
remembrance  the  words  they  had  heard  from  His  lips. 
Never  man  spake  like  this  man.  Jesus  Christ  made  atone- 
ment for  sin  on  the  cross.     In  Him  were  fulfilled  the 


222    THE  HEART  OF  THE  OLD  TESTAMENT 

Scriptures  of  the  Old  Testament.  All  the  New  Testa- 
ment sets  forth  ilis  life  and  death  and  resurrection  as  the 
hope  of  the  world.  Whatever  in  the  Bible  has  no  relation 
to  Him  may  be  safely  ignored — but  take  care  lest  the  re- 
lation be  missed  through  inattention. 


XI.     LABORS  of   PETEB    and  OF    I 

(Chiefly  among  the  Jews.) 

The  most  probable  date  for  the  ascension  of  our  Lord 
is  the  late  spring  of  30  A. I).     Ten  i  <-r  the   I 

Spirit  fell  with  mighty  pov  the  disciples   in  the 

upper  room,     hi  BOttls  v. 

verted  tu  personal  acceptance  of  .;  Christ  and 

Saviour.       The    progress    of    the    revival    thu  m    is 

Sketched  in  the  early  c1  Of  cor. 

the  advc  1  up  opposition  and  .  but 

the   church   grew   wonderfully.      The   Del 

pel  sufficient  for  all  his  needs.    Y<  The 

•:i  to  have   forgotten  the  command   to  make 
disciples    of    all    the   nations.      S 

comes    more    violent,    and    the    '  rs    are    scattered 

abroad,  preachinj  .  nrney. 

God   calls    Peter   to    receive   into   the   church   the 
Gentil  irertS.      Presently  others  are  won  at  Antioch 

through    the   labors   of   other   men.      Meantime    Saul    of 
Tarsus  has  been  converted  to  the  new  faith.     He  is  busy 
idling  and  teaching  in  Cilicia,  V.  in  which 

he  was  burn.    Fourteen  or  fifl  way 

since  our  Lord  left  the  earth,  and  the  time  19  ripe  for  a 
great  ingathering  of  the  Gentiles.  The  gospel  of  Christ 
has  been  tested  by  many,  and  it  has  stood  the  test. 


A  BIRD'S-EYE  VIEW  OF  THE  BIBLE       223 

XII.     MISSIONARY  LABORS  OF  PAUL  AND  OF  HIS  ASSOCIATES 

(Gentiles  and  Jews.) 

Barnabas,  seeing  that  there  was  a  great  door  opened 
in  Antioch,  went  forth  to  Tarsus  to  seek  Saul.  He  found 
his  man  and  brought  him  face  to  face  with  a  great  oppor- 
tunity. These  were  busy  days  in  Antioch.  Presently  the 
Holy  Spirit  designated  Barnabas  and  Saul  for  work  on 
a  wider  field.  Then  follows  the  great  missionary  journey 
to  Cyprus,  Pisidia,  and  Lycaonia.  Many  converts  are 
won  from  among  the  Gentiles.  Now  the  question  is 
raised  whether  Gentiles  becoming  Christians  should  not 
also  become  Jews  and  keep  the  law  of  Moses.  At  the 
Council  in  Jerusalem  in  A.D.  50,  Gentile  freedom  was 
won,  largely  through  the  efforts  of  Paul  and  Barnabas. 

About  48  or  50  A.D.,  it  is  supposed,  James  wrote  his 
Epistle. 

In  A.D.  51-54  followed  the  second  missionary  journey. 
Paul  and  Silas  were  called  into  Macedonia,  and  thence 
into  Greece.  From  Corinth,  in  A.D.  52  or  53,  Paul  wrote 
the  two  letters  to  the  Thessalonians. 

During  the  period  from  A.D.  54  to  A.D.  58,  Paul  was 
engaged  in  the  third  missionary  journey,  spending  much 
time  at  Ephesus.  Toward  the  close  of  this  campaign  he 
wrote  a  group  of  great  letters,  1  and  2  Corinthians,  Gala- 
tians,  and  Romans.  This  group  belongs  to  the  years  57 
and  58  A.D. 

Finally  Paul  falls  into  the  hands  of  his  enemies,  and 
lies  in  prison  at  Caesarea  for  two  long  years.  Then  he 
goes  to  Rome  as  a  prisoner.  During  his  confinement  in 
Rome  he  probably  wrote  Philippians,  Colossians,  Phile- 
mon, and  Ephesians,  another  group  of  great  letters. 

It  seems  that  Paul  finally  was  released,  and  had  op- 
portunity to  resume  his  missionary  labors.  But  once 
more  he  was  arrested,  about  A.D.  67,  and  is  said  to  have 
suffered  martyrdom  in  A.D.  68.     During  his  last  im- 


tS4    THE  HEART  OF  THE  OLD  TESTAMENT 

prisonmmt  lie  wrote  1  Timothy,  Titus,  and  2  Timothy. 

Hebrews  is  probably  not  directly  from  the  hand  of 
Paul,  although  reminding  one  a  good  deal  of  the  great 
Apostle.  It  was  probably  composed  between  60  and 
70  A.I). 

1  Peter,  Jude,  and  2  Peter  probably  date  from  65  to 
67  A.D. 

Mark,  Matthew,  and  Luke  probably  wrote  the  Gospels 
bearing  their  names  before  A.D.  70,  though  some  good 
scholars  think  them  later. 

xin.    en  \r.MRs  of  joiin  and  or  ins  associates 

When  rid   Paill  'hn,  the 

disciple,  became   easily   the   foremost   Chri  the 

world.     He  i  a  and  influential  while  these  mij 

men  lived,  but  ]  n  willing  to  yield  to 

Peter  as  spokesman.    John  ;  have  Ir  ripe 

old  age  in  Ephesus.    For  a  while  he  « 
Between   A.D.  80  and    ft  D.   95   he  probably   wrote  the 
pel  of  John,  the  three  Epistles  <>(  John,  and  the  R 

lation.     The  heart  of  God  is  re 

They  form  a  fitting  dOM  and  climax  to  the  revelation 
contained  in  the  Bible.  The  ultimate  triumph  of  Chri>t 
over  all  foes  is  predicted  in  the  Revelation.  God's  plan 
of  redemption  will  not  fail.  The  Son  of  God  shall  rei^n 
forever.  Satan  shall  be  locked  up  in  the  bottomlc-s  pit, 
no  more  to  tempt  the  saints. 

The  Bible  is  a  unity.  The  style  and  manner  of  each 
book  contain  elements  that  give  it  a  right  to  a  place  in 
God's  great  Book.  Every  part  of  the  Book  contains  the 
red  blood  of  Redemption.  The  Bible  is  an  organism. 
Cut  it  and  it  will  bleed.  It  contains  the  progressive  reve- 
lation of  God's  will.  Holy  men  wrote  it  as  they  were 
borne  along  by  the  Spirit  of  God. 


A  CHART  SHOWING  THE  BIBLE  AS  A 
WHOLE 


Date  Due 


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